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DISSERTATIONS 



ON THE 



OPENING OF THE SEALED BOOK; 



ILLUSTRATING 



THE PROPHETIC SIGNS 



USED IN 



DANIEL AND THE REVELATION. 



PRINTED FROM A TRANSCRIPT OF THE PAPERS SIGNED 

BIBLICUS, 

PUBLISHED IN THE LONDON STAR. 



WITH ADDITIONAL NOTES. 



MONTREAL : 
PRINTED BY J. C. BECKET, 211^, ST. PAUL STREET. 



MDCCCXLVIII. 



PREFACE 



With some exceptions of small moment, the following work was 
given to the public, in the London Star, during the years 1808 and 
1809, in thirty-three Numbers, each signed Biblicus ; and perhaps 
it cannot be better Prefaced than by the first Number, containing the 
Author's Address : — 

TO THE EDITOR OF THE STAR. 

Sir, 

The judicious quotations of Scripture, uncontaminated by pro- 
fane applications, and unsophisticated by an enthusiastic imagination, 
which I have frequently observed in your paper, induce me to think 
that you feel a sincere regard for the great truths of religion. Under 
this conviction, I beg leave to offer to your readers a series of papers 
on an important subject — The Fulfilment of the Prophecies. 

When the political hemisphere is unclouded — when the bark of 
life glides smoothly over an unruffled sea — the mind is lulled in security, 
heedless of the great events which are silently brooding over the 
world. But when the storms arise, and the thunder is ready to burst ; 
when the judgments of Heaven threaten to overturn the order of 
nature, and involve nations in a whirlwind of desolation ; then the 
mind is agitated, and endeavours to trace the causes and the progress 
of those tremendous revolutions. It is under the impression of this 
feeling that, since the fearful events which have lately astonished and 
afflicted the world, men of a contemplative disposition have turned 
their thoughts to the Prophecies which they believed to be on the eve 
of completion. — Some of them have built their systems on grounds 
which I conceive to be erroneous, if not presumptuous. They have 
not only applied some prophecies to the events passing before their 
eyes, but have ventured to determine the exact periods of the future 
accomplishment of others, and the very way in which they must be 
fulfilled. But as men naturally affix the greatest importance to the 
transactions, circumstances, and times in which they live, it has fre- 
quently happened that succeeding interpreters have proved the error 



IV PREFACE. 

of former applications, and have proposed others, which the lapse of 
years has shown to be equally destitute of foundation. 

Influenced by the desire of avoiding those dangers, I shall restrict 
my investigations to the Prophecies, which I conceive to have been 
actually accomplished ; and occasionally draw such deductions as 
may be undeniably proved to bear on present occurrences. It will 
be found that I shall frequently differ from Mede, Vitringa, Daubuz, 
Fleming, Lloyd, Newton (Sir Isaac and Bishop), Blaney, Michaelis, 
Lowth, Lowman, Hurd, Wintle, Woodhouse, Valpy, Kelt, Faber, 
Zouch, and all those who have treated the same subject. Where so 
many have laboured, it may readily be supposed that, on different 
points, some of them have elicited the truth ; but I wish it to be un- 
derstood, once for all, that, for the sake of brevity, I shall seldom 
mention the authors with whom I concur in judgment, or from whom 
I dissent, nor occupy your columns unnecessarily with a detail of the 
various contradictory systems that have been produced by my pre- 
decessors. 

My inferences will be made and my reasonings drawn from the 
words of Scripture, from historical evidence, and from chronological 
and astronomical calculations. I wish not to advance a single step 
unenlightened by the sacred Torch of Truth. Let it be premised, 
that, if this unerring luminary should guide me to discoveries which 
may militate against the principles of some individuals, or the interests 
of some establishments, 1 am not to be accused of an intention to 
wound their feelings, or to ridicule their prejudices. If my system is 
defective, it will be productive of injury to itself alone. If it is 
founded on a solid basis, it will not be shaken by the cavils of detrac- 
tion. It is my sole object to u vindicate the ways of God to man," 
to show that the " Almighty has never left himself without witness," 
and to confirm my Fellow-Christians in the conviction that " heaven 
and earth shall pass away, but his words shall not pass away." 



CONTENTS 



Introduction : General remarks on the fulfilment of prophecy and 
the divine authority of the Scriptures, pages 1, 2 — The book of 
Revelation not mysteriously unintelligible,— characters of Antichrist 
not solely applicable to the Church of Rome, 3, 4. 

The Revelation — In what manner it was made to John,*" 4. — Of 
John's address, 4, 5. — Of the voice which he heard, 5, 6 — Of the 
first vision, and how he was affected by it, 6, 7. 

Epistles to the Asiatic churches prophetical, {and' correspond with 
the after parts of the book, 8. — Respectively noticed, 9 — 12. 

The voice again calls to John, and he is transported to heaven — his 
description of this scene of following visions, 12 — 14. 

The Sealed Book — Characters of him who could open it, 14. — 
How it was written, and what part was visible — import of its being 
sealed, and number of the seals, 15. — Contained a complete pro- 
phecy of the purposes of God — how long it was to remain sealed — 
now an open book, 16. — Impossible to be understood by the com- 
mon interpretations given of the leading objects in it, 16, 17. — The 
Prince of the Host, &c, 18. — The writings of Daniel and John 
adapted to each other, &c, 19. 

The First Seal — (What signified by the white horse, 186.) — 
Crowned warrior, who he is, and what his warfare, 20 — 23. — 
Summary of what the opening of this seal reveals, 23. 

Second Seal — Signification of the red horse — answerable to the 
character of Esau, 25. — When the rider commenced his work, 26. 
What instruction this seal affords, 26. 

Third Seal — Import of the black horse, and of the rider's balances 
or yoke, 27. — Character and conduct of the men alluded to, and 
how far restrained, 28, 29. 

Fourth Seal — Nature of the death brought to view, 30. — Power of 
this and the two former riders, 30, 31. 

Fifth Seal — Import of what it displays, 31. — Mistakes of the Jews, 
&c, respecting the Messiah and his kingdom, 32, 33. 

Sixth Seal — Import of the language, and to whom it refers, 34. — 
What earthquake and what day is here spoken of, 35—38. — Has 
no relation to the period to which commentators have generally ap- 
plied it, 39$ 40 — What the 7th chapter of the Revelation instructs, 
41, 42. — Brief account of the opening of the first six seals, 42, 43, 
— Erroneous systems of interpretation noticed, 43, 44. — When the 
courses of the riders commenced, and when they shall be finished, 
45. 



VI CONTENTS. 

Seventh Seal — Of the heaven and the half hour — the Angel at the 
altar, and of the import of what he did, 45, 46. 

First Trumpet — Explanation of the figures and language, 48. — 
Denote strife and war excited by the religious, 48. — Of the com- 
mencement, extent, and continuance of these evils, 49 — 50. 

Second Trumpet — Of the different significations of the figures em- 
ployed, 51, 52. — Of the great mountain : the fire in its bowels, and 
the sea into which it was cast, 52 — 58. — Of the evils which re- 
sulted from the great mountain burning with fire being cast into the 
sea, 58 — 64. 

Third Trumpet — Its subject of much importance, but generally 
misunderstood — the exposition divided into Sections, 66. 

Part I. Sect. I. Of the figures employed, and the general 
import of the expressions : they relate to the church — meaning of 
the word church, 66 — 70. — Remarks on the formation of the first 
Christian congregations, 70. — Their corruption the subject of this 
trumpet, 71. 

Sect. II. Of whom the primitive Christian assemblies were 
composed, and how the members were admitted into fellowship, 
72, 73. 

Sect. III. Of government. — Of the office-bearers in the church ; 
and first, of bishops and presbyters, with notes on the word ordain, 
&c. 73 — 76. — Number of believers necessary to constitute a church, 
and their duty as such, 77, 78. 

Sect. IV. Of the election of bishops or presbyters, and their 
duties ; with an illustration of the charge or the gift- given to 
Timothy by prophecy, 1 Tim. i. 18, &c. — and of Clement's version 
oflsa. lx. 11, &c, 78— 83. 

Sect. V. Of deacons, male and female; their election and their 

duties, 83-86. 

Sect. VI. Of the independence of the Christian congregations 
established by the Apostles, 86, 88. 

Sect. VII. Of the public meetings of the primitive Christians, 
with the duties to be performed by the elders and other members, 
88—94. 

Sect. VIII. Of the liberality enjoined to be practised by Chris- 
tian assemblies, 94 — 97. 

Sect. IX. Of discipline — comprehensive nature of the law for 
conducting it, 97 — 101. 

Sect. X. Of the end intended to be gained by a strict observance 
of the laws of Christ among his followers.— Oi Christ's sovereignty, 
101 — 107. 



CONTENTS. Vll 

Third Trumpet — Part II. Causes which operated to corrupt the 
rivers and fountains of waters — the Christian churches, 108. 

Sect. I. Deviations from the Apostolic practice respecting con- 
verts—Episcopal usurpation in its infancy. — The primitive use of 
the wort parish changed, 108 — 111. 

Sect. II. Farther progress of ecclesiastical tyranny.— Nature of 
the means employed to establish it, 113 — 116. 

Sect. III. Of schism and heresy — showing the Apostolic ap- 
plication of the words, and how differently ecclesiastics have used 
them, 117—122. 

Sect. IV. Of the origin of the clerical body — by misapplications 
of the Greek words cleros, laos, ecclesia, &c. — Source of the meet- 
ings called synods, 122 — 127. 

Sect. V. Of the steps that more directly led to the establish- 
ment of ecclesiastical dominion. — Origin of diocese, cathedral, 
deanery, dean, metropolitan, primate, patriarch, Sec., 127 — 131. 

Seci. VI. Of the contest maintained between the bishops of 
Rome and Constantinople for supremacy, 131 — 137. 

Fourth Trumpet — Considered as an extension of the subject of the 
second, and as predicting the annihilation of the imperial power, 
and the division of the sovereignty and territories of the Roman 
empire, 137—14-9. 

Introduction to the Woe Trumpets — They denote greater evils 
than those signified by any of the preceding. — Of the eagle, the 
mid-heaven, &c, 149 — 151. 

PauVs Prop/iecy of the Man of Sin — Of the falling away, 152, 153. 
— Of the man of sin — his assumed supremacy over all kings, and in 
the church, as God, 153. — The designation, the man of sin, not 
meant for an individual, 155, 156. — Import of the word mystery, 
156. — When the wicked one was revealed, 157. — Part of the 
characters of the Church of Rome applicable to many others, 158. 
— Consumption and destruction of Antichrist, 159. 

Fifth Trumpet — Sect. I. Of the language employed, and the 
erroneous interpretations generally given of it by commentators, 
160 — 162. — Remarks on the nature of hieroglyphical language, 
163—166. 

Sect. II. Of the fallen star, and the opening of the pit of the 
abyss; and of the smoke which issued from the pit, 166 — 173. 

Sect. III. Of the locusts, and the power given to them. — The 
Arabians not the men intended by the locusts or their crowns. — 
What men the locusts symbolized. — Character denoted by the 
scorpion, 173 — 179. 



11 CONTENTS. 

Sect . IV. Of the command given to the locusts, and how it 
was fulfilled by the men whom they represented, 179 — 182. — Of 
the effects of their torment, men sought death but could not find it, 

182—185. 

Sect. V. Description of the locusts. — How likened to horses, 
and what the nature of their crowns — their hair and faces, 185 — 
188 — Of their breastplates and the sound of their wings, 189, 190. 
— Decline of their power, 191. 



««-0^»a 



As the Foot Notes which have been added by the Editor may not be 
all distinguishable from those of" Biblicus" the omission of some 
mark may be remedied by the following List of them : — 



PAGE. 

On the Lion of the Tribe of Jud ah, &c, - - - - 14-5 

On the characters of Esau and the Edomites, 25 

On the yoke or balances, (first nine lines) 27 

On the silence for the space of half an hour, -'"'-".- 45-6 
Two lines, ---------51 

On soliciting offices of worldly honour, - 60 

Three lines, 70 

Five lines, ---_.-__- 71 
On the Elder the husband of one wife, - 74-5 

Five lines subjoined to the Author's note on ordain, - - 76 
First two lines, -___---- 77 

First three lines, v ----- - --88 

Twenty-six lines subjoined to the Author's note, - - 90 

On the Lord's law of discipline, 98 

On the characters to be cut off from the church, - ' - - 100 

Three lines, - - . - 102 

On the strange woman, - - - - - - - 107-8 

On treading of the Holy City under foot, - 108 

On the assembling of Christians, - - - - - 113 

On the word order, ----.,- 125 

Two lines, - 150 

On the mystery of iniquity, ------ 152 

Five lines, - - - - - - - - 153-4 

The quotations subjoined to the Author's references, - - 157 
On the Divine presence and its effects, - - - 159-60 

On the fallen star, - - - - - - - -167 

On the prevalence of the spirit of the locusts, - - - 181 

Three lines, - . - 186 

Seven lines, --------- 188 

First four lines, - - - . - - - - -189 



THE 

SEALED BOOK OPENED. 

INTRODUCTION. 

BY BIBLICUS. 

The fulfilment of Prophecy is an argument for the truth of Revelation, 
which cannot be overthrown by its adversaries ; for, events which 
take place many centuries after they were predicted, cannot be the 
result of combination and imposture. If only a few facts fell out 
partially applicable, either as to their nature or the time of their 
fulfilment, there might be some plausibility in the objection, " that 
they were merely the accidental result of contingencies ;" for either 
the prophecies are wholly true, or wholly false. But, when we see 
them receive their accomplishment in every part, not only as to the 
event foretold, but in coincidence with a specified time, and all in the 
precise order in which the events were appointed to follow each other, 
it must require a great share of credulity to believe that such a record 
rests on anything short of Divine authority. 

It is not my intention to enter into an examination of the Prophecies 
in general, and ot the events which, in the course of that Providence 
which governs the universe, have been brought about to fulfil each of 
them in particular. Such a work would go beyond the bounds I have 
prescribed to myself, and is the less necessary, as many of the Old 
Testament Prophecies have been already the subject of copious and 
able comments. I may here observe, however, that the coming of 
the Messiah, his manner of life, his mighty works, his death, and his 
resurrection, were accomplished, so exactly agreeable to what had 
been foretold by the Prophets of God, thai many of the Jewish nation 
professed their faith in him as God's anointed, and thus confirmed 
the truth of the Prophecies. The rejection of the Saviour by the 
rest of that nation, the desolation that afterwards came upon them, 
and their consequent dispersion over the world, so far from being 
arguments against the truth of the Christian religion, are proofs of the 

A 




1 INTRODUCTION. 

truth of the Prophecies. That nation, by the wise providence of God, 
is still preserved a distinct people, as a living evidence for the truth — 
a circumstance without a parallel in history. Had it happened to the 
Jews as to other conquered nations, the enemies of the truth, availing 
themselves of the circumstance, would not have failed to assert that 
the prophetic books of the Old Testament were written subsequently 
to the events they predicted. Nay, such is the obstinate perverseness 
of some men, that they have actually made this assertion, as if it 
could be credited by any person in his right mind, that the Jews, 
who have ever hated the Christians, could have been brought to agree 
with these very Christians in fabricating books which condemn them- 
selves. Yet those, who can believe such an inconsistency, affect to 
wonder at the credulity of others ! 

The Jews have been thus preserved distinct from the nations 
among which they were scattered, as guardians of the Scriptures, and 
witnesses of their truth. I do not mean to affirm that they have not 
in any case altered them, for the contrary is the fact ; but I have no 
hesitation in asserting that the present state of the Hebrew text 
furnishes abundant evidence that these alterations were not effected in 
consequence of any deliberate design to corrupt them. They have 
arisen chiefly from the carelessness of transcribers, and partly from 
the too hasty adoption of emendations, intended to restore the purity 
of the text, in places where it was judged faulty from the former 
cause. In short, though the Jews cannot be acquitted of having been, 
though unintentionally, accessory in corrupting some passages, they 
may be allowed the credit of having been jealous (viewing them as a 
body not without some unprincipled members) to maintain the purity 
of the Scriptures, and their jealousy has been of much service in pre- 
venting some of the Doctors of the Christian Church from effecting 
the mischief which might otherwise have been expected from their 
zealous labours to make the Scriptures of the Old Testament speak a 
language consonant to their wishes. 

Not only the first coming of the Messiah, but events that were to 
happen subsequently, and to follow each other in a specified order, 
down to the end of the world, when He shall come the second time, 
were foretold by the prophets of the Old Testament. The volume of 
prophecy was enlarged by Christ and his Apostles ; and the regular 
accomplishment of these predictions leaves those men without excuse, 
who deny the miracles wrought by Jesus Christ. For those who say, 
"Shew us miracles and we will be convinced," might, if they were 



INTRODUCTION. ° 

not blind, see a wonderful miracle of daily occurrence— the rise and 
fall of empires, accompanied with circumstances " which make men's 
hearts fail them for fear," set political sagacity at defiance, and, in their 
issue, prove the wisdom of the world to be only folly— they might see 
all these happening exactly as foretold in the Scriptures of truth many 
ages before, and at the precise time appointed for their completion. 

In the strictures which I am about to offer, I mean to confine 
myself chiefly to the Apocalypse, and to those Prophecies which 
collaterally embrace the same events. " The Revelation of Jesus 
Christ, which God gave unto him, and which he sent and signified 
by his angel unto his servant John, who bare record of the word of 
God, and of the testimony of Jesus Christ, and of all things that he 
saw, was given for the express purpose of shewing unto his servant 
things that were shortly to come to pass." Rev. i. 1. We may 
therefore be assured that this book, instead of being mysteriously 
unintelligible, as some men assert, and as others have tended to make 
it, by their explanations, is sufficiently plain to be understood. So far 
is it from presumptuous, that it is the duty of the servants of God to 
search into the divine purposes which it unfolds ; and blessed is he 
that readeth and they that hear the words of this prophecy. 

But, in applying the historical events which fulfil prophecy, the 
method which has been most commonly practised must not be 
followed by those who would attain, in any measure, a true under- 
standing of the book, and who are really desirous to hear what the 
Spirit saith unto the churches. 

Such is the natural obstinacy and pride of the heart of man, that, 
however strong the evidence may be to the contrary, he is ever 
inclined to give any interpretation of Scripture, and to apply any 
events as the fulfilment of prophecy, excepting such as millitate 
against his own opinions or those of his sect. To this must be ascribed 
the practice that has generally been followed by commentators, of 
collecting facts from history, and then forcing the book to speak the 
same things. Indeed, many of the events in history are so applicable, 
that, even in this loose way, it is scarcely possible to miss them all ; 
but, when this method is followed, many facts must be overlooked, 
and many more be misapplied, even by those who are in search of the 
truth. The Church of Rome is so palpably anti-Christian in its 
doctrines and practice, that persons of every other communion, seeing 
how very applicable many parts of the prophecies are to her abomin- 
able usurpations, excluding themselves from the censure, load her with 



* INTRODUCTION. 

every kind of odium ; and generally, instead of examining how far 
the same character may belong to their own church, content them- 
selves with declaiming against her idolatry, superstition, and tyranny — • 
few men ever thinking it at all necessary to examine " the conversa- 
tion received by tradition from their fathers.''' The Church of Rome, 
it is true, is the mother of harlots, but she is such as a church ; 
therefore the harlots, her daughters, are churches. Since then, there 
are many daughters of Babylon ; to determine who they are, is a question 
of the utmost importance, and deserves the most serious investiga- 
tion of every inquirer after truth ; for, whatever other qualifications a 
man may possess, if he be afraid to investigate this question, he never 
can arrive at a right knowledge of the meaning of the prophecies. 

Thus far of the Introduction by Biblicus ; but, before proceeding 
with his observations on the Sealed Book (Rev. chap, v.) with which 
he commences, the contents of the preceding chapters demand 
particular attention. The following thoughts may perhaps serve to 
awaken others in the mind of the reader. 



REVELATION. 

CHAP. I. 

The title of the book, The Revelation of Jesvs Christ, Sfc, occupy- 
ing the first three verses, has been already noticed, and the purpose 
for which this Revelation was given ; but the manner in which it was 
shown to John, to be by him communicated to his fellow-servants, is 
particularly expressed, and should also be attended to — it was signified, 
i.e., displayed by signs. It is only by carefully considering these 
signs, and comparing them with the signs, types, and figures made 
use of by the prophets (to whose word we are exhorted to take heed, 
as we would do unto a light shining before us in a dark place), that 
we can be blessed, as were the faithful in Israel, while they meditated 
on the wonders of that law which was the bringer in of a better hope ; 
and, like them, understanding the loving kindness of the Lord, be led 
to look for the incorruptible inheritance. 

Ver. 4 — 8. John addresses himself to the seven churches which 
were then in Asia, because it was to them he was commanded to send 
the account of what had been shown him ; and not, as some say, 
because he constituted bishops over them, and acted as their metro- 



REVELATION. 5 

politan, such an office as metropolitan being then unknown among the 
churches of Christ. The book is addressed to them, as the servants 
of Jesus Christ, professing to walk in obedience to him, their only- 
Lord and Head, and to them as representing his servants in the 
various appearances they would make during the accomplishment of 
the great things here revealed. Like the other Apostles, in addressing 
the congregation of Christ's servants, he wishes them Grace and 
Peace, and that from the Divine Majesty, under characters most 
applicable to the disclosures to be made to them. Their attention 
was to be drawn to many changes and overturnings in the kingdoms 
of this world, but these would only accomplish the purposes of Him 
who is, and who was, and who is to come, the unchangeable God. 
Amidst these, they would much need the comforts of the Holy Ghost, 
and this " Grace and Peace is from the Seven Spirits which are 
before the throne." (See chap. iv. 5, and Zech.iii. 8, 9, iv. 2, &c.) 
And, should they be called to witness lor the truth unto persecution 
and death, before the kings of the earth, the grace of Jesus Christ, 
who witnessed a good confession before Pontius Pilate— the peace he 
purchased by the blood of his cross- — his resurrection from the dead, 
as the first fruits of them that sleep — his ascension to the right hand 
of the Majesty in heaven, and the hope of his appearing as King of 
kings and Lord of lords, would be all sufficient to support their minds. 
With all this, as it were, full in view, and considering himself one 
with those he is addressing, John breaks out with this ascription of 
praise : u Unto him that loved us, and washed us from our sins in his 
own blood, and hath made us kings and priests unto God and his 
Father; to him be glory and dominion for ever and ever. Amen." 
To this is added, " Behold, he cometh with clouds, and every eye shall 
see him, and they also who pierced him, and all kindreds of the earth 
shall wail because of him. Even so, amen." Which is confirmed by 
a declaration of the divine character : " I am Alpha and Omega, the 
beginning and the ending, saith the Lord, who is, and who was, and 
who is to come, the Almighty." 

At the 9th verse, John begins his account of the Revelation made 
to him, thus : " I John, even your brother and partner in tribulation, 
and in the kingdom and patience of Jesus Christ, was in the isle 
called Patmos, for the word of God, and for the testimony of Jesus 
Christ." He assumes no superiority over those to whom he writes, 
but styles himself their brother and partner in tribulation ; and it was 
on account of his witnessing for the truth that he was banished to 



D REVELATION. 

the desolate isle of Patmos. But there, says he, " I was ravished in 
spirit, (or, in a trance, as Peter and Paul were, Acts x. 10, xxii. 17,) 
on the Lord's day," the first day of the week, so called from the 
Lord's resurrection and ascension to glory on that day, " and heard 
behind me a great voice, as of a trumphet, saying, I am Alpha and 
Omega, the first and the last." Thus was John's attention drawn to 
the voice of Him who is one with Jehovah, to describe the greatness 
of which he compares it to the sound of a trumpet, instructing that it 
was the voice of the Son of Man, which all that in their graves shall 
hear, when he shall send his angels with a trumpet and a great voice, 
Matt. xxiv. 31 ; 1 Cor. xv. 52 • 1 Thess. iv. 16. It was from this 
same voice, speaking from the burning bush (Exod. iii.), that Moses 
received his commission for the deliverance of God's chosen people 
from their typical bondage in ancient Egypt ; and when he proposed 
the question which would be asked regarding his authority, God said 
unto him, <• T am that I am : and thus shalt thou say unto the children 
of Israel, I am hath sent me unto you." In this very character God 
also addresses his people, by the mouth of the prophet Isaiah, when 
reasoning against their infidelity regarding his power to deliver them 
from their captivity in Babylon, Isa. xli. 4. " I, Jehovah, the first, 
and with the last, I am the same," xliv. 6. " Thus saith the Lord, 
the King of Israel, and his Redeemer, the Lord of Hosts, I am the 
first, and I am the last, and beside me there is no God," xlviii. 12. 
" Hear me, O Jacob, and Israel my called, I am, I am the first, and 
I am the last." These declarations of the Divine character to Israel, 
in Egypt and in Babylon, are wonderful when compared with this 
to John, while through him all the servants of God were to be in- 
structed as to their complete deliverance from all their enemies ; for 
it was said to him, " What thou seest write in a book, and send it to 
the seven churches which are in Asia ; unto Ephesus, and unto 
Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and 
unto Philadelphia, and unto Laodicea." 

" And I turned to see the voice that spake with me (says John) ; 
and being turned, T saw seven golden candlesticks, the likeness of the 
Son of Man, clothed with a garment down to the foot, and girt about 
the paps with a golden girdle. His head and his hairs were white 
like wool, as white as snow ; and his eyes were as a flame of fire ; 
and his feet like unto fine brass, as if they burned in a furnace; and 
his voice as the sound of many waters. And he had in his right hand 
seven stars,* and out of his mouth went a sharp two-edged sword ; 



REVELATION. 7 

and his countenance was as the sun shineth in its strength." Were 
there any doubt of all that the other inspired writers have said of the 
Man o( God's right hand — the Son over his own house — the Great 
High Priest, passed into the heavens — possessing all the treasures of 
wisdom and knowledge, and having all the fulness of the Godhead 
dwelling in him bodily — the account which John here gives of what 
he saw, is sufficient to remove it. His head being white like wool, 
proves his eternity, and how worthy he is of reverence ; his eyes like 
a flame of fire, that he searches the heart and tries the reins ; his feet 
as fine brass, marks him just and upright in his goings in the sanctuary, 
and among the nations ; his voice as the sound of many waters (of a 
great multitude), denotes what was to be accomplished by his voice, 
spoken of in Psalms xxix. and xciii. The stars (which, with the 
candlesticks, are explained in verse 20) being in his right hand, im- 
ports not only their employment, but their safely, for God is said to 
save and uphold by his right hand, Psa. xvii. 7, lxiii. 8. This right 
hand was laid upon John, ver. 17. The sharp two-edged sword 
going out of his mouth, corresponds with the other parts of this descrip- 
tion. (See Heb. iv. 12, Psa. cxlix. 6 — 9, and Rev. xix. 15.) His 
countenance as the sun shineth in its strength, confirms what John 
had before been a witness of, Matt. xvii. 2, as well as what Paul 
experienced, when he fell blind to the earth, Acts ix. 3, and after- 
wards bore testimony of, xxii. 6, and xxvi. 13, in which last passage 
the light from heaven is said to have been " above the brightness of 
the sun at mid-day." 

In the ]7th verse, John informs us what effect the manifestation of 
all this glory had upon him : " And when I saw him, I fell at his feet 
as dead." This effect was no way singular upon John : it was the 
same Glorious One from whom our first parents wished to hide them- 
selves, Gen. iii. 8 ; before whom Moses hid his face, Exod. iii. 6 ; 
before whom Joshua fell on his face to the earth, Josh. v. 14; at 
whose appearance Gideon cried, " Alas, my Lord God !" Judg. vi. 22; 
and on whose account Manoah said unto his wife, il We shall surely 
die, because we have seen God," xiii. 22. Isaiah was affected in the 
like manner, Isa. vi. 5, and Daniel, who had a vision similar to that 
of John, which he describes, chap. x. 5, 6, gives a like account of the 
effect of it upon him, 7, 8, 9. The transfiguration, and the glory 
which shone upon Paul, before referred to, produced the like abase- 
ment ; and this is indeed the constant effect of the Gospel on sinful 
man ; for wherever the Apostle's commendation of the truth comes 



8 REVELATION. 

to the conscience, displaying the light of the glory of God in the face 
of Jesus Christ, it kills, by pulling down every stronghold and tower- 
ing imagination trusted to for life : nor is there any thing can give life, 
but that which is conveyed in the comfort administered to John. 
" And he laid his right hand upon me, saying unto me, fear not, I am 
the first and the last, the Living One who became dead: and, behold, 
I am alive for evermore, amen ; and have the keys of the separate 
state, and of death." These keys, in the possession of the Prince of 
Life, may be considered as proofs of his victory over death ; and, as 
emblems of trust, they are significant of his being the Lord both of the 
dead and living. " O Death ! where is thy sting ? Grave ! where 
is thy victory 1" 

John is now again commanded to write, verse 19, and this command 
refers, 1. To the things which he had seen — an important part of 
what was to be shown to the servants of Jesus Christ ; 2. To the 
things which are — the then state of the seven churches in Asia, as' 
pointed out in the Epistles to them : which Epistles it will be shown 
have also a respect, 3. To the things which shall be hereafter, more 
fully revealed from chap. iv. 1 , &c. To this command is subjoined an 
explanation of the stars and the candlesticks, which maybe considered 
*as an introduction to the Epistles : " The mystery of the seven stars 
which thou sawest in my right hand, and the seven golden candle- 
sticks, is this, the seven stars are the angels of the seven churches, and 
the seven candlesticks, which thou sawest, are the seven churches." 
Blessed are those churches which are supplied with oil from the two 
olive trees on their right side and on their left ; they will shine as 
lights in the world, holding forth the word of life, and their good works 
will be manifest. 



CHAP. II. III. 



These chapters contain the Epistles to the seven churches in Asia. 
That there were such churches as these Epistles are addressed to, at 
the time John wrote, is not questioned by any who credit Him who 
directed the writer. He saw among them things needing reproof, and 
he reproved and admonished them ; but they neglected or forgot his 
words, and his threatenings have been literally executed against them, 
as might be proved by many witnesses who have visited Asia. This 
ought to enforce the subject of these Epistles on all who read them ; 



REVELATION. y 

for they were not written merely for the sake of those to whom they 
were first addressed j but, as many think, to exhibit a prophetical 
view of the church of Christ, from that time till his second coming. 
Indeed, if these Epistles have no farther meaning than what related to 
the churches in Asia, they are like no other portion of the prophetic 
writings ; but the call, at the conclusion of all of them, " He that hath 
an ear, let him hear what the Spirit saith unto the churches" — were 
there no other evidence, is sufficient to prove their farther design j and 
that, what was addressed to one, was for the instruction of many. 
This view of these seven Epistles, as containing a complete prophetic 
history, accords with, and is confirmed by, the use of the number 
" seven," in the after parts of this prophecy ; and, although it is not 
so clear that the portion of time to which this history refers should be 
divided into seven distinct periods, as some suppose, yet the things 
spoken of in these Epistles evidently correspond with what is after- 
wards more fully unfolded. 

The designation " angel of the church," is taken notice of under the 
third trumpet, where the constitution and order of the primitive 
Christian Church is minutely considered. The different characters 
under which Jesus Christ addresses himself to the churches, seem 
designed as applicable to their different states, as do also the various 
promises made to them ; which call the attention to many of the folds 
of that wisdom by which God from the beginning encouraged the, 
hope of the things he hath laid up for those that love him ; but which 
it would swell these pages too much to notice particularly. The 
encouragement they afford is glorious indeed, yet it would seem, from 
the manner in which both the call and the promise are worded — «« He 
that hath an ear," and " To him that overcometh" — that many of 
those to whom the Epistles were addressed would not hear, while 
individuals, in distant corners and ages, might yield an ear to what the 
Spirit saith unto the churches. 

1. The church of Ephesus is addressed by " Him who holdeth the 
seven spirits in his right hand, and walketh in the midst of the seven 
golden candlesticks." From what he says to this church, it is evident 
they had begun to experience what Paul had warned the elders of this 
same church of, Acts xx. 29 ; but it is recorded to their honour, with 
their labour and patience, that they could not bear them who were 
evil, and had discovered the deceitful workers. They also hated the 
deeds of the Nicolaitans (an inter-community of women), from which 
it may be understood that they attended to the exhortations in Paul's 

B 



10 



REVELATION. 



Epistle to them, Eph. v. S— 12. Nevertheless, he witnesses against 
them, because they had left their first love. This is the beginning,, the 
source of all corruption in the churches of Christ. They forget his 
love to them, neglect his commandments, and yield obedience to 
others. But he exhorts them to remember from whence they were 
fallen, and repent and do the first works ; at the same time threatening 
them with speedy judgment if they did not repent. 

2. The church in Smyrna, by "the First and the Last, who was 
dead and is alive," according with the rest of the Epistle, which is 
altogether consolatory. Those for whom it was designed were in 
tribulation and poverty ; yet he says they are rich (in faith) : they 
were troubled with false teachers, and they were still farther to suffer 
by prisoning and death. But they had been taught that, if they suffered, 
they should also reign ; and, to encourage them in this hope, the Prince 
of Life says, " Be thou faithful unto death, and 1 will give thee a 
crown of life. He that overcometh shall not be hurt of the second 
death." 

3. The church in Pergamos, by " Him who hath the sharp sword 
with two edges ;" and, after acknowledging their steadfastness in the 
faith, even where Satan had established his dwelling, and while some 
had suffered death for witnessing to the truth, he charges them with 
retaining among them some who followed the course of Balaam, that 
lover of the wages of unrighteousness, who, although led to pronounce 
as a blessing, " The people shall dwell alone, and shall not be reckoned 
among the nations," yet taught Balak, king of Moab, to cast a stumbling 
block before the children of Israel, to mix them with his people, and 
so lead them to eat things sacrificed unto idols, and to commit forni- 
cation. This is connected with their allowing the hateful doctrine of 
the Nicolaitans to be held among them. But he who thus lays before 
them their errors, exhorts them to repent ; at same time threatening, 
if they did not repent, to come quickly and fight against them with the 
sword of his mouth. 

4. The church in Thyatira, by " the Son of God who hath his eyes 
as a flame of fire, and his feet as fine brass," to whom the works, 
charity, service, faith, and patience, of those he reserves to himself, 
are all known, and who will bring to light the depths of Satan, how- 
ever hidden and dark, and manifest himself as " the searcher of the 
hearts and trier of the reins." In the former Epistle, the corruption 
of the church, by joining with the kings of the earth, is plainly pointed 
to. Here the corruption is painted in still stronger colours : and this 



REVELATION. - 11 

church is charged with suffering that woman Jezebel, who calleth her- 
self a prophetess, to teach and seduce the servants of Jesus to commit 
fornication, and to join in the worship of idols. Jezebel, the daughter 
of Ethbaal, king of the Zidonians, was espoused by Ahab, king of 
Israel, who did evil in the sight of the Lord above all that were before 
him. He supported 450 priests of Baal, and Jezebel had 400 of the 
priests of the groves who ate at her table. She obtained the vineyard 
of Naboth for Ahab, who coveted it, by causing Naboth to be killed, 
under authority of letters as from the king. Elijah the prophet was 
obliged to flee from the vengeance of this woman, 1 Kings xvi., xviii., 
&c. The parallel Jo this occupies much of this book of Revelation ; 
and, as vengeance was executed on Jezebel of old, still more signal 
vengeance awaits the mother of harlots; for her children shall be 
killed with death; yea, happy shall he be that shall take her little 
ones, and dash them against the rock. But those who had not known 
the depths of Satan, who had not yielded to the much fair speech of 
the false woman, nor declined to her ways, and who were suffering 
under the " wicked one in great power," are encouraged with the 
promise of being made rulers over their enemies, and breaking in 
pieces their oppressors. 

5. The church in Sardis, by ** Him who hath the seven spirits of 
God and the seven stars," who blames them as having a name to 
live, while they were dead ; and exhorts them to be vigilant, and 
strengthen the things which remained, but were ready to die ; for 
their works were not perfect before God. Yet he acknowledges a 
few who had not defiled their garments, by joining in the worship of 
the Beast or his Image, and promises that they should be arrayed in 
white, their names retained in the book of life, and confessed by him 
before his Father. This Epistle is supposed to refer to those who, in 
some measure, adhered to the Scriptures, in their faith and practice, 
during those ages of darkness when the anti-Christian power was at 
its height. Such were the Waldenses, whose bold opposition to the 
Papal corruptions served to inspire and encourage others, in different 
quarters, and the labours of these, in opening up the Scriptures, led to 
the Reformation. 

6. The church in Philadelphia. " He that is holy, he that is true, 
he that hath the key of David, he that openeth and no man shqtteth, 
and shutteth and no man openeth," sets before them an open door. 
That power which sat in the temple of God, as God, assuming autho- 
rity to open and shut heaven at its own pleasure, was now to be 



12 REVELATION. 

circumscribed, disregarded, hated, arid consumed ; while the authority 
of Christ, the King of Zion, the Son over his own house, which had 
long been despised and kept from the sight of men, was to be pro- 
claimed for the comfort of his suffering people. This was accom- 
plished by the translating and publishing of the Scriptures, God's 
witnesses, to the nations, which set before his captives an open door. 
Though those who should adhere to the word of Christ's patience 
were to have but little strength, they are exhorted to hold fast by that 
word, that no man take their crown ; and they are encouraged with 
the promise of being made pillars in the temple of God, &c. 

7. The church of the Laodiceans, by " The Amen, the faithful and 
true witness, the beginning of the creation of God, who charges them 
with being neither cold nor hot, but lukewarm ; thinking themselves 
rich and increased with goods, and needing nothing, while he testifies 
they are wretched, miserable, poor, blind, and naked. It is evident 
that the state of the church, pointed out in this Epistle, answers to the 
appearance of the kingdom of heaven described in Matt. xxv. 1 — 12, 
and other passages, which speak of the time when the Son of Man 
shall come, speedily to avenge his elect. At the time of his appear- 
ance in the form of a servant, the Jews trusted in themselves that 
they were righteous, and despised others ; and they were blind to his 
work and to the signs of the times ; — such is to be the state of professing 
Christians, while he stands at the door and knocks, by bringing to pass 
the things of which he had told us before. 



CHAP. IV. 

This chapter commences an account of other visions. After the 
things John had seen and heard, chap, i., ii., iii., he looked, and 
beheld a door opened in heaven, and the same voice which spake to 
him before, chap. i. 10, called to him, " Come up hither, and I will 
show thee the things which must be hereafter." Upon this he was 
instantly transported in spirit ; and so proceeds to describe what he 
saw in heaven. His description corresponds so much with the 
account of the church of Israel encamped in the wilderness, Num. 
i., ii., xxiii., 21, 22, xxiv. 2, &c, that it not only affords a confirma- 
tion that the tabernacle and all the service thereof were patterns of 
heavenly things, but also that the church of Israel, encamped accord- 
ing to the direction of God, was a pattern of the general assembly and 



REVELATION. 13 

church of the first-born. In ver. 2, 3, God is represented sitting on 
his throne, as in the tabernacle or temple, and the description is 
similar to that given by Ezekiel, i. 26 — 28. The priests and Levites 
were stationed next the tabernacle ; " and round about the throne 
were four-and-twenty seats (Gr. thrones) ; and upon the thrones four- 
and-twenty elders sitting," answering to the four-and-twenty courses 
of the Jewish priests ; " clothed in white raiment," the emblem of 
righteousness ; " and they had on their heads crowns of gold," con- 
forming to their thrones, and showing that they are kings and priests 
unto God, chap. v. 10, &c. "And out of the throne proceeded 
lightnings, and thunderings, and voices," the usual accompaniments of 
the Divine presence. "And there were seven lamps of fire burning 
before the throne, which are the seven Spirits of God," corresponding 
to the golden candlestick with seven lamps, which was before the 
most holy place in the tabernacle, and, when compared with what is 
said of the eyes of the Lamb, chap. v. 6, agreeing with the words of 
the angel to Zechariah, iv. 10, « Those seven are the eyes of the Lord, 
which run to and fro through the whole earth." There was also 
" before the throne a sea of glass like unto crystal," answering to the 
laver or the molten sea in the temple of Solomon. " And in the 
midst of the throne, and round about the throne, were four living 
creatures (not beasts) full of eyes before and behind." For the words 
"in the midst of," several old versions read "under;" but Bp. 
Newton interprets the sentence thus, " before and behind the throne, 
and on each side of the throne ;" which agrees with the encampment 
of the church in the wilderness. The form was an exact square : 
three tribes on each side, with the tabernacle, surrounded by the 
Levites, in the midst ; and the middle tribe on each side had a banner 
or ensign, which Jewish writers describe in a manner that corres- 
ponds with John's account of the living creatures. " The first living 
creature was like a lion," and this was the ensign of Judah between 
Issachar and Zabulon, on the east side of the tabernacle ; " the second 
living creature was like a calf or ox," and this was the ensign of 
Ephraim, between Manasseh and Benjamin, on the west side; the 
third living creature had a face like a man," the ensign of Reuben, 
between Simeon and Gad, on the south side ; " the fourth living 
creature was like a flying eagle," the ensign of Dan, between Ashur 
and Naphthali, on the north side. It is farther said, " the four living 
creattfres had each of them six wings about him, and they were full 
of eyes within ;" which would seem to point them out as guardians 



14- OF THE SEALED BOOK. 

and leaders of the tribes ; and John hears them calling attention to the 
signs at the opening of the first four seals, chap. vi. The idea indulged 
in by some learned men, of these living creatures being emblems of the 
Trinity conjoined with the manhood of Jesus Christ, seems irrecon- 
cilable with their worship, in connexion with the church recorded 
here and in the following chapter. 



CHAP. V. 

OF THE SEALED BOOK. 

" And I saw, in the right hand of him that sat on the throne, a book 
written within and on the back side, sealed with seven seals: and I 
saw a strong angel, proclaiming with a loud voice, Who is worthy to 
open the book, and to loose the seals thereof ? And no man in heaven, 
nor in earth, neither under the earth, was able to open the book, 
neither to look thereon : and 1 wept much because no man was found 
worthy to open and to read the book, neither to look thereon : and 
one of the elders saith unto me, Weep not, behold the Lion of the 
tribe of Judah, the Root of David, hath prevailed to open the book, and 
to loose the seven seals thereof. And I beheld, and lo, in the midst 
of the throne, and of the four living creatures, and in the midst of the 
elders, stood a Lamb, as it had been slain, having seven horns, and 
seven eyes, which are the seven Spirits of God, sent forth into all the 
earth ; and he came and took the book out of the right hand of him 
that sat on the throne," ver. 1 — 7. 

Here mention is made of a book, which " no one, no creature (as 
the word in the original imports), in heaven, nor in earth, nor under 
the earth, was able to open." " The Lion of the tribe of Judah," 
" The Root of David,"* was alone found worthy to open the book. 

• These characters, under which Jesus Christ hath prevailed to open the book, 
may give some idea of its import. "The Lion of the tribe of Judah" doubtless 
refers to Jacob's prophecy, Gen. xlix. 8, 9 ; " Judah, thou art he whom thy brethren 
shall praise :" — (" Thou art worthy to take the book, for thou wast slain," &c.) 
11 Thy hand shall be in the neck of thine enemies; thy father's children shall bow 
down before thee. Judah is a lion's whelp : from the prey, my son, thou art gone 
up: he stooped down, he couched as a lion, and as an old lion ; who shall rouse 
him up ?" But, in connexion with this prophecy, it has also a reference to the 
ensign of the tribe of Judah, which marched in front of the hosts of Israel, of 
whom Balaam said, Num. xxiii. 24, " Behold the people shall rise up as a great 
lion, and lift up himself as a young lion : he shall not lie down till he eat of the 
prey, and drink the blood of the slain." He by whoso power these words received 



OF THE SEALED BOOK. 15 

If we attend carefully to the description which John gives of this book, 
(says Biblicus), we shall be at no loss, from its marks and characters, 
to ascertain what is the one intended. 

1. The book was " written within and on the back-side." Its being 
written on the back side, or outside, evidently imports that a part of 
the writing was visible — that is, the book was already in the posses- 
sion of the church, and partly intelligible ; and if we attend to what 
passed when " the Lamb who was slain, but is now alive," took the 
book into his hand to open it, we shall discover a part of the writing 
itself, for it became the subject of the song of those around the throne, 
" Thou hast made us unto our God kings and priests, and we shall 
reign upon the earth." However dark the other parts of the book 
were, this was one thing which could be plainly read in it, " that a 
time was coming in which the saints shall possess the kingdom, 
Dan. vii. 22 ; when the rule and dominion, and the greatness of the 
kingdom under the whole heaven, shall be given to the people of the 
saints of the Most High, whose kingdom is an everlasting kingdom," 
ver. 27. Thus it appears that the book from which they took their 
song was that of the prophet Daniel. 

2. It was a " sealed book." Here we have a very particular and 
explicit description, by which the book is ascertained to be that of 
Daniel, beyond all possibility of cavil. Daniel was commanded to 
" shut up the words, and seal the book of his visions." He alone, of 
all the prophets of God, received such a command ; and, of all the 
books in the hands of the church, his is the only one which we find 
so shut up and sealed. 

3. The book was not only sealed, but " sealed with seven seals." 
It could by no means be opened till one qualified to give the interpret 
tation should open and explain it. The seals being seven in number, 
show how perfectly the meaning was hid ; seven'm Scripture language 

their first fulfilment, — even He who subdued nations before his people, and made 
them rule over kings ; who gave them as dust to their sword, and as driven stubble 
to their bow, till they got possession of the promised land ; — He only could open 
this book, which reveals the full design of all the wars of Israel, — that his pur. 
chased people should be brought in, and planted in the inheritance, the place pre. 
pared of Jehovah to dwell in, the sanctuary which his hands have established, — 
where he shall reign for ever and ever. 

" The Root of David" refers to Isaiah xi., and when the description given of 
him and of his work, in that chapter, is considered, we must say Infinite Wisdom 
only could have thus directed the attention to such a character, as able to open 
this book ! After the restitution of all things, with the complete bliss of man in 
the presence of God and the Lamb, is displayed to John, Jesus says, Rev. xxii. 16, 
11 I am the root and the offspring of David ;" as if to intimate that this prophecy 
will then only be fully accomplished. 



16 OF THE SEALED BOOK. 

denoting what is complete and perfect. But we are not, in the pre- 
sent instance, left to take such a general signification of the terra seven. 
As Daniel's was the only sealed book in the hands of the church, so 
we find that character given to it in no less than four places of that 
prophet, viz., viii. 26, ix. 24, xii. 4 and 9 ; and it is not a little 
remarkable that the number of times which " 1he vision" — "the pro- 
phecy" — " the words" — " the book," ar3 " shut, closed up," or 
" sealed," in those places, amounts exactly to seven, as follows : — 
1. " Shut thou up the vision," viii. 26. 2. " Seventy weeks are de- 
termined .... to seal up the vision" — 3. " Seventy weeks are 
determined .... to seal up .... the prophecy, ix. 24. 4. "Shut 
up the words" — 5. " and seal the book .... to the time of the 
end," xiii. 4. 6. " The words are closed up" — 7. " and sealed, 
till the time of the end," xii. 9. 

4. The book was complete ; both the inside and outside of the roll 
or book was " covered with writing" (so the expression in the original 
denotes) ; that is, there was no room left for additions. And, if pro- 
per attention be paid to the explanation of this book given by "the 
Lion of the tribe of Judah," it will be seen that it contained a prophecy 
of the purposes of God, respecting his church and the reign of the 
Messiah, so complete and perfect, that nothing could be added to it. 
The removal of the seals from the book of Daniel was all that was 
wanted to put the church in possession of this knowledge. 

5. We learn from Daniel himself how long the book was to remain 
sealed. This sealing or shutting up was to continue for certain weeks 
(of years) ; that is, as we find by the context, chap, ix., till the time 
of " Messiah the Prince" — till he should " make an end of sin," (sin 
offerings, for so the word signifies,) by the one offering of himself; 
or, in other words, till an end should be put to the sacrifices of the 
law ; and we find the same thing intimated twice afterwards, in ch. xii., 
by the expression " the time of the end j" that is, the time of Christ, 
whose coming put an end to the Mosaic institutions. The book, 
then, that was opened in the Apocalypse, had its seals loosed at a 
period answerable to the prediction respecting the time when Daniel's 
prophecies were to be opened ; and, the fulfilment answering to the 
prediction, the evidence becomes complete, that the prophecy of 
Daniel was the book that was opened. 

The inference from all this is obvious. Since " Messiah the Prince" 
has come, according to all the prophecies that had been given out 
concerning him, and has removed the seals from the book of Daniel, 



OP THE SEALED BOOK. 17 

it is now, Rev. x. 2, an open book. " Blessed is he that readeth, and 
they that give credit to the words of this prophecy — the Revelation 
of Jesus Christ (explaining the prophet Daniel), and keep the things 
written therein, for the time is at hand." 

But, if the book of Dariel was to continue sealed till the time of the 
end of the Jewish dispensation, — if no human powers, however in- 
geniously exerted, could open or explain the sealed parts till the 
Messiah should give the true meaning of them, — how should it be 
possible that, by following Jewish interpretations, the Christian church 
should ever attain a right understanding of their import? Need we 
wonder, then, that Commentators should miss their aim, when tread- 
ing in the steps of the Jewish Doctors, they continue to consider 
Jerusalem as the holy city — the temple as the sanctuary — the Jewish 
high priest as the Prince of the Host— Antiochus Epiphanes as " the 
polluter of the sanctuary, the taker away of the daily, the author of 
the transgression of desolation," Dan. xi. 31 — and the Roman armies 
under Titus, as those intended by the destroyers of the city and the 
sanctuary. Ought we not rather to be surprised that they should ever 
think it possible that light should be expected on this subject from 
those who have " eyes, but see not, and ears, but hear not, unto this 
day] Rom. xi. 8, or that they could overlook the numerous intima- 
tions given in the Scriptures respecting the substitution of another 
tabernacle, another sanctuary or holy place, another holy city, for 
those which existed under the Jewish dispensation. 

Of little avail will it be to admit these truths generally, if we do not 
follow them to all their consequences. " The priesthood being 
changed, there is made, of necessity, a change also of the law," 
Heb. vii. 12, and of every thing connected with it. The first cove- 
nant had a worldly sanctuary, and in this the place of the Divine 
Presence, called " the holiest of all," into which the high priest entered 
alone once a year, not without blood, which he offered for himself and 
for the errors of the people: the Holy Spirit signifying that the way 
into the true holiest of all was not made manifest, while the first 
tabernacle was standing, which was only a figure for the time then 
present, Heb. ix. 1, 3, 7, &c, until the time of the reformation by 
Christ. Now, if the Mosaic institutions were to continue only till the 
time of the reformation by Christ, and if Jerusalem, the temple, &c, 
..ad no longer any peculiar holiness, after they were left desolate by 
the Lord, and the vail of the temple was rent in twain, is it not absurd 
in those who call themselves Christians, to continue, with blind 

c 



18 OF THE SEALED BOOK. 

Jewish predilection, to apply to that Jerusalem, " which is in bondage 
with her children," Gal. iv. 25, events which were to happen subse- 
quently to the coming of Him to whom Moses and all the prophets 
bore witness, as the end of the law ? Have we not a High Priest, 
who is set on the right hand of the Majesty in the heavens ; a minister 
of the sanctuary and of the " true tabernacle, which the Lord pitched 
and not man ?" Heb. viii. 1, 2. Hath not Christ come, a High Priest 
of good things, by a greater and more perfect tabernacle than the one 
made with hands ? He hath not entered into the holy places made 
with hands, the figures of the true, but into heaven itself, Heb. ix. 11, 24*. 
Instead of the Jerusalem which is in bondage, have we not the 
Jerusalem which is above, and free? Gal. iv. 26. In one word, has 
not the time come, in which the true worshippers worship the Father 
in the spirit and truth of all the figurative institutions of Moses, 
John iv. 23, being free from all bondage to the former weak, beggarly, 
worldly elements or rudiments? Gal. iv. 3, 9. 

From these few observations, it is evident that things spoken of the 
city, the sanctuary, the sacrifice, the oblation, &c, and referring to 
periods subsequent to the anointing of the Most Holy, Dan. ix. 24, 
have no relation to the city which was formerly called holy, or to the 
worldly sanctuary and ritual of Moses ; they are mere adaptations of 
old terms to the time of the New Testament dispensation. 

As to the term, " Prince of the Host," it never was applied in the 
Scriptures, nor any similar term, to the Jewish high priest ; and, to 
make such an application of it, is not only arbitrary, but contrary to 
the express plan and tenor of both the ! d Dispensation and the New. 
This is a point of some moment, but it will not require many words 
to set it in a clear light. Both of them were to have a high priest, and-* 
(not to insist here on other characteristic differences) there was to be 
this distinguishing circumstance between the two, — the priests under 
the Law could only be of the tribe of Levi, and could have none of 
the prerogatives of royalty, which belonged to another tribe, that of 
Judah. The New Dispensation, on the contrary, has a Regal High 
Priest — " a High Priest after the order of Melchizedec," Heb. vii., 
who was King of Salem, and also Priest of the Most High God : — The 
Christian church has a Great High Priest, who is passed into the 
heavens, Jesus, the Son of God, Heb. iv. 13, whom God hath made 
both Lord (Ruler, King, Prince,) and Christ, Acts ii. 36, agreeably to 
what had been before prophesied of him — " I have anointed my King 
upon Zion, the hill of my holiness." He is " the Prince of the 



OF THE SEALED BOOK. 19 

Host:" — John styles him "the Prince of the Kings of the earth," 
Rev. i. 5, and it is the name which he carries on his vesture and on 
his thigh, " King of kings and Lord of lords," ch. xix. 16 — for "the 
host" in Daniel, as will be proved in the course of the present disqui- 
sition, means "the kings of the earth,'' and particularly those of the 
kingdoms of h urope, the body or proper territory of Daniel's fourth 
beast. But, if Christ be the "Prince of the host," Antiochus 
Epiphanes can by no possibility be he who made himself his equal, 
cast down his sanctuary, and took away the daily, Dan. viii. 11, nor 
can the sanctuary and daily alluded to, be the daily sacrifice and the 
temple at Jerusalem ; and the whole of the fabric that has been reared 
by the numerous Commentators and Expositors who have gone upon 
this system, must fall to the ground. But to return, 

As the book of Daniel is the sealed book that was opened in the 
days of John, it follows that the same relation subsists between the 
writings of these two prophets, as between a lock and its key. They 
are adapted to each other; and, if we would understand the " words 
that were closed up and sealed till the time of the end/' we must use 
them together, attendinglikewise to what has been written upon the same 
subject by the other Prophets and Apostles — " for all Scripture is given 
by inspiration of God, and is profitable for instruction," 2 Tim. iii. 16. 
If we wish to profit by them, we must take the result which they offer, 
even if it should reprove and censure what we may have been taught 
to respect and venerate. If we hearken to the reproof, we shall find 
that the same Scriptures also point out what is necessary to be at- 
tended to for correction of these things which they condemn, and give 
ample instruction in everything that regards our faith and practice. 
Instead of following the Jewish and anti-Christian interpretations of 
the book of Daniel, which have been the principal causes that have 
prevented him from being understood, let us carefully attend to the 
explanation that has been given of this Prophet, " by the faithful and 
true witness," as recorded in the Apocalypse; in which the seals are 
removed from that book ; — the time, for the vision and the prophecy 
to continue sealed, having expired. 



00 OF THE SCALED BOOK. 

THE FIRST SEAL. 

" When he Lamb had opened one of the seals (says John), I r-aw. 
and behold a white horse ; and he that sat on him had a bow ; and a 
crown was given unto him : and he went forth conquering and to 
conquer," Rev. vi. 1, 2. 

Thai a " crowned warrior" is here spoken of — a mighty king, who 
overcomes all his enemies — is obvious ; nor will there be much diffi- 
culty in determining which of the personages mentioned in the sealed 
book (Daniel) is alluded to, if we keep in view the general scope of 
the prophecies which it records. The grand and leading fact pro- 
claimed in the book referred to, is this, ii. 44, "The God of heaven 
shall set up a kingdom, which shall never be destroyed : and the 
kingdom shall not be left to other people : it shall break in pieces and 
consume all these (other) kingdoms, and it shall stand for ever." We 
are told afterwards, vii. 13, 14-, that this kingdom is to bo given to 
" one like the Son of Man," and vor. 27, be possessed by " the people 
of the saints of the Most High, whose kingdom is an everlasting king- 
dom," and that "all dominions Bhall serve and obey him." The 
" one like the Son of Man," here called the " Most High," beinc: chief 
or highest of all the princes or rulers, mentioned in Daniel, is, accord- 
ing to the Hebrew method of marking the super'ative, styled in another 
place, viii. 25, " the Prince of princes (* and, where other kings are 
compared to "the host of heaven," he is "the Prince of the host,'' 
viii. 10, 11, which means exactly the same as the former expression. 
He is God's anointed King over that kingdom which is never to be 
destroyed ; and is therefore, ix. 25, emphatically called . " the Messiah 
Prince," that is, the " anointed Prince." Other kings are mentioned 
in Daniel. None of these, however, can be the rider alluded to in 
this first Seal ; for " their dominion is to be taken away," vii. 12 ; and 
though one of them was to have the audacity to set himself over the 
rest, xi. 37, yet we are told, vii. 26, " The judgment shall sit, and 
they shall take away his dominion, to consume and to destroy it unto 
the end ;" but to the personage here spoken of is given, not only a 
crown, but victor)' over all his enemies. He goes forth conquering 
and to conquer ! 

That such a king was to come, had been so plainly predicted in the 
writings of the Prophets, that it is not surprising that there should 
have been a general expectation of his appearance at the very time 
that Jesu3 was born. Daniel, in particular, had not only mentioned 



OF THE SEALF.D BOOK. 21 

the Tact, but had pointed out the time for his coming. Accordingly, 
when John came proclaiming the baptism of repentance, saying, in 
the words of Isaiah, xl. 3, "Prepare ye the way of the Lord," the 
people were at no loss to understand that he spoke of this promised 
king : the point they wished to know was, whether he (John) was 
the Messiah or not, Luke iii. 13, John i. 19—25. When John was 
put in prison, Jesus went into Galilee, proclaiming the good tidings of 
the reign of God.' "The time," said he, "is accomplished; the 
reign of God is at hand ; repent ami believe the good tidings, Mark i. 
14, If). How remarkable the expression — "the good news of the 
reign of God !" Those who heard him, however ignorant they might 
be of the nature of the reign of which he spake, knew perfectly that 
to which he alluded— "We havefourul him (saith Philip to Nathaniel) 
of whom Moses in the Law and the Prophets did write:" and 
Nathanael shows how lie understood these words, in the address he 
makes soon after to Jesus : - Thou art the Son of God ; thou art the 
Kin? of Israel/' John i. 45, lf>. Among the Samaritans, also, the same 
hope was entertained: u I know," said the woman with whom Jesus 
conversed at the well, "that the Messiah (that is, the anointed) 
cometh ; when he is come he will teach us all thinLT<." .Many others 
of the people of Samaria also believed when they had heard him 
themselves, and said unto the woman, -This is indeed the Messiah, 
the Saviour of the world," John iv. 25, 42. They had no doubt that 
this was the promised King of kings, " the Lord of Hosts, who shall 
reign in Mount Zion, ami in Jerusalem, and before his ancients 
gloriously, Isaiah xxiv. 23 ; when the moon shall be confounded, and 
the sun ashamed ;" that is, the host of heaven, or the rulers of the 
world, the opposers of his reign. 

Some commentators have supposed that Vespasian, or some other 
Roman emperor, is alluded to as the rider on the white horse. Their 
reason for adopting such an opinion may be summed up in a few 
words. " The Revelation contains things which must shortly come 
to pass, chap. i. 1 — things still future at the time it was communicated 
to John, and therefore cannot relate directly to the setting up of 
Christ's kingdom, an event already past." It would be a waste of 
time to enter into a long argument to show the absurdity of this opi- 

* In our common version these words are rendered ,; preaching the Gospel of 
the kingdom of God" — a translation which is far from conveying the sense of the 
original. The word " kingdom" is improperly used, even in the Lord's Prayer, 
for" reign." It is more correctly rendered in the French translation, ton regne 
vienne, not royaume. — See Campbell's 5th Prelim. Dissert. 



22 OF THE SEALED BOOK. 

nion. In vain should we search the Sealed Book for an allusionto 
Vespasian, or any other of the Roman emperors : their empire is, 
indeed, described in it as the terrible power that was to devour the 
earth, tread it down, and break it in pieces ; but their individual acts 
are never mentioned. But, not to insist on this at present, when 
we look forward in the first chapter, we find that John was com- 
manded, ver. 19, to write "the things which he had seen, and the 
things that then were," as well as " the things that were to be here- 
after." The principal subject on which he was to write, related to 
what he had seen with his eyes, looked upon, and handled of the 
Word of Life, 1 John i. 1, — even to the reign of the Messiah, which 
had then commenced, and to his ultimate victory, in spite of all the 
opposition he was to encounter, especially from the ten kings which 
were yet to arise, and the little-great king, to which they were to give 
their strength. Indeed, the words " he went forth conquering and to 
conquer" (nicon^ kai ina nicase) are so emphatic in the original, 
that with no propriety whatever can they be applied to any other but 
Him whom all kingdoms shall serve and obey. He not only goes 
forth conquering in the beginning of his course, but ma, to that end — 
the event, the issue is victory ! Among other enemies to be sub- 
dued by him, are Death, the rider on the pale horse, and Hades, his 
follower. These, to crown his triumph, " he casts alive into the lake 
of fire," Rev. xx. 14 ; " for he must reign till he has put all enemies 
under his feet. The last enemy, Death, shall be destroyed," 1 Cor. 
xv. 25, 26. 

That the Messiah is the personage intended by this crowned con- 
queror, is a fact that does not rest merely on inferences, but on the 
direct testimony of the prophecy itself; for, when the warfare is 
terminated, Rev. xix. 11, 16, John again brings to our view ihe 
" white horse," and informs us, in the most sublime language, who was 
the rider. " He that sat on him was called Faithful and True; and 
in righteousness he doth judge and make war. His eyes were as a 
flame of fire, and on his head were many crowns; and he had a 
name written that no man knew but he himself. He was clothed in 
a vesture dipped in blood ; and his name is called The Word of 
God.* The armies which were in heaven lollowed him upon white 
horses, clothed in fine linen, white and clean ; and out of his mouth 

* John tells us elsewhere, John i. 1, 14, that " In the beginning was the 
Word, and the Word was with God, and the Word was God, and the Word was 
made flesh, and dwelt among us." 



OF THE SEALED BOOK. 23 

goeth a sharp sword, with which he should smite the nations ; and 
he shall rule them with a rod of iron : and he treadeth the wine-press 
of the fierceness and wrath of Almighty God : and he hath on his 
vesture and on his thigh a name written, " King of kings and Lord of 
lords." 

Such is the description given in the Revelation of him, who, in 
Daniel, is called "The Most High," " One like the Son of Man," 
" The Prince of the Host," " The Prince of Princes," " Messiah the 
Prince;'' and it agrees with what had been prophesied by David, 
when speaking of the things he had made touching the King, Ps. 
xlv. Heb. i. 8, 9, "Thou art fairer than the children of men ; grace 
is poured into thy lips : therefore God hath blessed thee for ever. 
Gird thy sword upon thy thigh, O most Mighty, with thy glory and 
thy majesty ! and in thy majesty ride prosperously, because of meek- 
ness and righteousness, and thy right hand shall teach thee terrible 
thing-. Thine arrows are sharp in the heart of the king's enemies: 
the people shall fall under thee. Thy throne, O God, is for ever and 
ever: the sceptre of thy kingdom is a right sceptre. Thou lovest 
righteousness and hatest wickedness ; therefore God, thy God, hath 
anointed thee with the oil of gladness above thy fellows." " Who 
is this King of glory ? The Lord, strong and mighty ! the Lord, mighty 
in battle ! the Lord of Hosts ! — He is the King of glory !" Ps, xxiv. 
8, 9. Was that despised individual, who was put to death at Jerusalem 
nearly eighteen hundred years ago, as a blasphemer ; was he the 
mighty personage here mentioned 1 God's righteous servant, who 
was to be thus M exalted, extolled, and made very high ! — was to be 
the astonishment of many ! — his visage was so marred more than any 
man, and his form more than the sons of men !" Isaiah lii. 13, 14*. 
* Despised and rejected, a man of sorrows and acquainted with 
griefs." Before he should " see of the travail of his soul and be 
satisfied" — before the time for " dividing him a portion with the great, 
and the spoil with the strong" — he was to " pour out his soul unto 
death, and be numbered with transgressors." " He died with the 
wicked, and was buried in the sepulchre of the rich," Isaiah liii. 3 — 14. 

The opening of the first Seal, then, brings to view this most impor- 
tant of all truths : That Messiah had gone forth as a mighty king 
" conquering and to conquer." The Jews expected that on his ap- 
pearance he should assume that character ; and it is not surprising 
that they should have done so, understanding, as they did, from many 
parts of the Old Testament, and particularly from Daniel, that to him 



24 OF THE SEALED BOOK. 

was to be given dominion and glory, and a kingdom, so extensive that 
all people, nations, and languages, should serve him ; an J that the 
greatness of the kingdom under the whole heaven was to be given to 
the saints of the Most High, Dan. vii. 14, 27. Blinded, as men are 
now, by their lust of power, and considering themselves as " the saints 
of the Most High," (though it had been plainly foretold in the writings 
of their prophets, that the Messiah should call those his people, who 
had not been his people, and that in him should all nations be blessed), 
they expected an earthly deliverer, who should subdue their enemies, 
and restore the kingdom of Israel: nor could they see that, pre- 
vious to the period in which the saints shall possess the kingdom, 
the Anointed Prince was to humble himself even to death, — and be 
afterwards opposed, by a war carried on against him and his peculiar 
people, by the " ten horns" (kingdoms), and especially by the " little 
horn," mentioned in Daniel, for so long a period as 1260 days (years). 
They were ignorant of the nature of the Messiah's kingdom, the im- 
port of many of the events foretold in Daniel, and the periods ap- 
pointed for their fulfilment, — for the book was sealed. 

Nor is it surprising that the Jews, as a nation, should entertain very 
mistaken ideas respecting the nature of Christ's kingdom ; for we find 
that even his own disciples, before his ascension, expected that the 
kingdom of God should immediately appear; Luke xix. 11. Acts i. 
6, and that, like others who look for earthly dominion, they even dis. 
puted with one another who should be Prime Minister, Mark ix. 34. 
It is far more wonderful, that, after the Sealed Book has been opened, 
men should be so blind and infatuated as to believe that the kingdom 
of the little horn, the ecclesiastical kingdom, is the kingdom of the 
Messiah ; who confessed before Pilate, that though he was a king, 
his kingdom was not of this world, (not a worldly kingdom, upheld 
by worldly power, and governed by worldly maxims.) — Yet his king- 
dom is in the world, and though despised and hated, the period will 
come in which " the kingdoms of this world shall become the king- 
doms of our Lord and of his Christ, and he shall reign for ever and 



OF THE SEALED BOOK. 25 

THE SECOND SEAL. 

u When he had opened the second Seal, there went out another horse 
that was red, and power was given unto him that sat thereon to take 
peace from the earth, and that they should kill one another ; and 
there was given unto him a great sword,'' Rev. vi. 3, 4. 

From this passage, compared with the subsequent parts of this book, 
we learn two facts: 1st, That the sword of persecution should te 
drawn against the adherents of him who has gone forth ** conquering, 
and to conquer." The horse was red,* the emblem of bloodshed. 
2d, That those who should be agreed in opposing the truth, should yet 
become the prey of dissension, and destroy one another. 

How truly the lir.-t hath been verified, has been so amply detailed 
by almost every commentator and ecclesiastical historian, that it is 
unnecessary to dwell upon it in this place. It will be sullicient to 
state, that no less than ten persecutions were carried on against the 
Christians, before the overthrow of Paganism in the Roman Empire. 
It may, however, be observed, that all these together ore not to be 
compared with the persecution afterwards carried on, by men who 
had the audacity to call themselves Christians, against the subjects of 
Christ — against all who, considering him as the only Lord and law- 
giver in his kingdom, refused to yield obedience to the mandates of 
men in matters pertaining to the conscience. Of this I shall be 
obliged to speak hereafter. 

The other fact pointed out by the opening of the second Seal has 
been as completely verified. No sooner was a period set to the Pagan 
persecutions, and protection given by Constantine to churchmen, 
than they followed the same line of conduct that had been pursued by 
the priests, who had been established before them. That party 



* Esau, at his birth, is described as rcii ; Gen. xxv. 2.">, and he is afterwards 
characterised as a" cunning hunter," in contrast to his brother, " a plain man," 
to whom he sold the birthright tor one morsel of meat, and so lost the blessing. 
He was to live by his sword ; — and with their sword the Edomites (ihe bloody, 
earthly people) pursued their brethren, the people of Israel (the Prince,) and did 
cast otf all pity, tearing perpetually, with continued wrath. Amos i. 11. The 
pride of the heart of Edom deceived him : his language was, " Who shall bring 
me to the ground V — Dut his hidden things were to be searched out : the men of 
his confederacy, those who were at peace with him, and who did eat of his bread, 
were to lay a wound under him ; and shame was to cover him, &c. See the 
prophecy of Obadiah : also Jer. xlix. 7, 22. Ezek. xxv. 8, 14. Ps exxxvii. 7, 8, 
and Isa. xxxiv. 5, 6, and lxiii. 1, 6, which last passage brings to view the sama 
Mighty One coming up from Edom, with dyed garments from Bozrah, who 
appears on the white horse, in Rev. xix. 

D 



26 OF THE SEALED BOOK. 

which could gain the ear of authority, never failed to call for the 
sword of the civil power to destroy heretics — that is, every one who 
would not submit to them ; and when the weaker party, by a change 
of circumstances, at any time came into favour, they followed exactly 
the same course against their former oppressors. If we look into any 
Ecclesiastical History, we meet with nothing but disgusting narrations 
of outrages, excited by a lust of dominion, carried on by deceit and 
fraud, and accompanied with murder, desolation, and war ! — The 
never-failing pretext for every outrage was a zeal for the true wor- 
ship, and the opprobrious appellations bestowed upon those who alter- 
nately became the victims of each other's malice, furnish a mass of 
jargon which can be compared to nothing but the confusion of tongues 
at Babel. 

The work of the rider on the " red horse," which has not yet ceased, 
began when the Jews and Romans formed a combination against the 
Lord and his Christ, Ps. ii., and slew the " man-child" brought forth 
by the church ; Who, notwithstanding, shall rule all nations, having 
been caught up unto God and to his throne, Rev. xii. The war and 
strife that have prevailed among pretended Christians, only tend to 
verify the words of Christ. " He that taketh the sword shall perish 
with the sword," Matt. xxvi. 52, " He that leadeth into captivity 
shall go into captivity,'' Rev. xiii. 10. The " weapons of warfare" 
to be employed in His kingdom, " are not carnal, but mighty, through 
God, to the pulling down of strongholds, casting down imaginations, 
and every high thing that exalteth itself against the knowledge of God, 
and bringing into captivity every thought to the obedience of Christ; 
2 Cor. x. 4, who subdues his people by the power of truth, making 
them such willing subjects that they rejoice when counted worthy to 
suffer shame for his name, Acts v. 41, and take pleasure in persecu- 
tions for his sake, 2 Cor. xii. 10. 

By the opening of the second Seal, then, we are instructed, that 
though the Mighty One, who hath gone forth, shall subdue his ene- 
mies, and give the kingdom and dominion under the whole heaven to 
the saints of the Most High, Dan. vii. 27; yet it was not intended 
that this should take place at the first coming of the Messiah, at the 
expiration of certain determined weeks, Dan. ix. 25. For ten kings 
were first to arise, Dan. vii. 24, who as yet had received no king- 
dom, Rev. xvii. 12 ; and after them another mighty king, different 
from them ; not mighty by his own power, Dan. viii. 24, but by power 
and streno-th conferred on him bv the ten kinos, who were to unite 



OF THE SEALED BOOK. 27 

with him in making war against the Lamb, Rev. xvii. 13, 14, cast- 
ing down the truth to the ground, Dan. viii. 12, and persecuting the 
saints of the Most High, for a time, and times, and the division of 
time, Dan. vii. 24>. 

That the saints were to reign with the Messiah had been so plainly 
declared, that no one could read Daniel without a conviction of this 
truth. This was not sealed ; it was a part of the writing on the out- 
side of the book, — but the manner in which his kingdom was to be 
erected and inhabited, and the nature of the opposition which it was 
to experience, were not fully declared, till explained by himself during 
his personal ministry upon the earth — by his Apostles, after he had 
ascended and had endued them with power from on high; and par- 
ticularly by the unsealing of the book of the Prophet Daniel. 



THE THIRD SEAL. 

" When he had opened the third Seal, I beheld, and lo, a black 
horse; and he that sat on him had a pair of balances in his hand. 
And I heard a voice say, A measure of wheat for a penny, and three 
measures of barley for a penny ; and see thou hurt not the oil and the 
wine," Rev. vi. 5, 6. 

The colour of this horse is black, appropriated to deceit, cunning, 
hypocrisy ; and the rider, by his accompaniment, is marked out as a 
merchant,* — of course, not an honest one. But what has merchan- 
dize to do with either the advancement or the obstruction of Christ's 

* This rider is a taskmaster, — an enslaver of the souls of men, as well as a 
merchant ; for his merchandise is represented as measured, not weighed, and the 
Greek word zugos, for which our Translators here give us a pair of balances, 
should have been rendered " yoke," as it is in Matt, xi 29, 30. Acts xv. 10. Gal. 
v. 1. It is translated " yoke" in this passage by a French Protestant, who wrote 
about the year 1685, and by a Clergyman of Scotland, about the beginning of the 
18th century ; — and Biblicus, when summing up the import of the opening of the 
first six Seals, (having perused Archdeacon Woodhouse's Apocalypse Tran- 
slated,) subjoins the following Note : The word zugos, in the third Seal, which, 
in our common translation, is rendered a pair of balances, Mr. Woodhouse has 
translated by a "yoke," which is certainly the primary and proper sense of the 
word. Had I seen his Notes before writing these Strictures, I would have availed 
myself of the additional lights they afford for explaining the character of the rider 
on the black horse. I shall here give the substance in a few words : The rider — 
this merchant, put a yoke upon the neck of the disciples — " unauthorised morti- 
fications and penances, rigorous fastings, vows of celibacy, monkish retirement 
and austerities, the jargon and repetition of prayers not understood, tales of 
purgatory, pious frauds, and the worship of saints, relicts, and images" — and, 
he might have added, human creeds and confessions, enforced by civil penalties. 



k 28 OF THE SEALED BOOK. 

kingdom ? Peter answers this question, " There shall be false teachers 
among you, who privily shall bring in damnable heresies, even de- 
nying the Lord that bought them — through covetousness shall they, 
with feigned words, make merchandize of you," 2 Pet. ii. 3. Of 
course, the wheat, barley, wine, and oil, are here put for the word of 
God, and the comforts of the gospel : nor is this the only place where 
figures of the same kind are employed. Isaiah, speaking of Him who 
should swallow up death in victory, says, " The Lord shall make unto 
all people a feast of fat things, a feast of wines on the lees — wines on 
the lees, well refined," Isa. xxv. 6. Christ himself compares the 
word of God to seed, {i.e. corn,) sown in the heart ; Lk e viii. 5, 
and the wise virgins are distinguished from the foolish by the oil in 
their lamps, Matt. xxv. 4?. How different is the conduct of these 
merchants from that of Paul ! The false teachers had begun to show 
themselves even in his time. They accused him of " being crafty, 
and having caught the Corinthians with guile." He refutes the charge 
by this simple appeal, " Did I make a gain of you, by any of them 
whom I sent unto you ? Did Titus make a gain of you ?" 2 Cor. xii. 
17. The Apostles did not proclaim themselves to be lords or rulers, 
but Christ Jesus as the only Lord, and themselves but servants for his 
sake, 2 Cor. iv. 5 : and their exhortation to the Elders, Bishops, or 
Presbyters of the churches, which were established under their own 
eye, was, that they should feed the flock of God, and oversee them, 
"not for filthy lucre," 1 Pet. v. 2, 3. 

The men alluded to in this Seal make merchandize of the wheat 
and of the barley. Instead of feeding the flock, their only aim is to 
obtain power, and to enrich themselves, counting gain godliness. The 
third Seal, then, predicts such a famine as we find described by Amos, 
" Behold the days come, saith the Lord, that I will send a famine in 
the land, not a famine of bread, nor a thirst for water, but of hearing 
the words of the Lord," viii. 11 ; and shows to what a miserable state 
of ignorance and darkness mankind were to be reduced, even to 
believe that the power of heaven might be purchased with money.* 



* The rights and privileges of the Clergy were very considerable before the end 
of the fifth century, and the riches they had accumulated, immense ; and both 
received daily augmentations from the growth of superstition in the sixth, " The 
arts of a rapacious priesthood were practised upon the ignorant devotion of the 
simple, and even the remorse of the wicked was made an instrument of increasing 
the ecclesiastical treasure. For an opinion was propagated with industry among 
the people, that the remission of their sins was to be purchased by their liberali- 
ties to the churches and monks ; and that the prayers of departed saints, whose 



OF THE SEALED BOOK. 29 

Nor was this kind of merchandizing confined to the period of a man's 
life in this world : a slate of purgatory was contrived from which a 
person might be delivered, and obtain a safe passport to paradise, by 
the prevailing prayers of these favourites of heaven; and that sooner 
or later, according to the value of the bequest left, for this pious pur- 
pose ; for the length and number of these devotions were, in every 
case, measured, and proportioned to the price paid for the commodity. 
Who but these merchants could ever give so rich a return to their 
customers? — The price payable after death, too! when the money 
could be of no use to its former possessor.* Is it any wonder, then, 
that they had an extensive trade, and became at length possessed of 
such large and princely domains, as to yield them reason to hope that 
in process of time, their body would become the sole proprietors of 
the soil of those countries in which they carried on their traffic ?f This 
would have been the case, had not their influence been limited to an 
appointed time, and had not means been predetermined for their des- 
truction. Rev. xvii. 16. 

The concluding words of the opening of this Seal are most remarka- 
ble, " See thou hurt not the oil and the wine." Such is the restraint 
laid upon the bearer of the balances — " yoke." It is the fiat of 
" Heaven !" In spite of the falsehoods and impostures which he was 
to vend, the Scriptures were still to be preserved as the proper food 
and nourishment of the followers of the rider on the "white horse." 
The Old and New Testament, his two witnesses, Rev. xi. 2, were 
still to be attended to by his sincere followers, though despised by his 



efficacy was victorious at the throne of God, were to be bought by offerings pre- 
sented to the temples which were consecrated to these (Mahuzzim) celestial 
mediators." Madeline's Mosheim, vol. ii. p. 114, edit. 1790 and 1806. 

* Can a greater instance of impolitic blindness in government be adduced, 
than the encouragement they hold out to interested individuals to play upon the 
fanaticism, bigotry, and timidity of the infirm and dying, to induce them to 
bequeath their property for " religious uses," as they call them, to the prejudice 
of their families, and the evident injury of the public, by giving validity to such 
deeds ? It is high time that an end should be put to these practices. The remedy 
is obvious. — Biblicus. 

t It appears, by the Letters of Pope Gregory, (Ammirat. Opuss. Concil. t. 4. 
p. 1266,) who lived in the end of the sixth century, that the Church of Rome 
was then possessed of large estates, not only in Italy, but also in Sicily, in 
France, Dalmatia, Africa, and in the most distant provinces of Europe ; and he 
speaks of them as ancient possessions. Indeed, before this time, we find the 
Clergy taking care of their acquisitions. In the Council held by Symmachus, A. 
D. 502, " it was decreed, that, from that time forward, it should not be lawful for 
any to sell or alienate any lands or possessions,, large or small, that belonged to 
the Church — that all such contracts were null and void : and that all should be 
excommunicated who should consent or agree to them." 



3U OF THE SEALED BOOK. 

enemies, and clothed, as it were, with sackcloth ; and that during the 
whole of the forty and two months that these merchants were to tread 
down the sanctuary, and pollute it with their commerce, making the 
house of God a den of thieves ! 

It is impossible to look at the means employed by Ecclesiastics to 
silence these witnesses, without admiring that Providence which has 
preserved them. Their enemies were blinded by their own power, 
and instead of deliberately establishing a regular plan to alter them — 
a thing w T hich nothing but the power of heaven could have prevented 
— they shut them up from the inspection of the people, w T ho thus 
were deprived of the means of examining into the truth of their pre* 
tensions. Ages of ignorance and darkness followed. In the mean 
time copies of the Scriptures were still multiplied in these abodes of 
blindness — knowledge at last began to revive, and the art of Printing 
was introduced, which frustrated their machinations. * 

The third Seal being removed, shows what was alluded to by the 
Angel, w 7 hen he told Daniel that " the little horn, through his policy, 
should cause craft to prosper in his hand, and divide the land (into 
bishoprics) for gain." Dan. viii. 25., xi. 39. 



THE FOURTH SEAL. 



" When he had opened the fourth Seal, I looked, and behold, a pale 
horse ! and his name that sat on him was Death, and Hell followed 
with him," Rev. vi. 7, 8. 

This rider comes as the necessary consequence of the two former ; 
for the death here introduced is that which is followed by hell — 
" spiritual death !" It is true that the word hades, here rendered hell, 
might be rendered the grave, but the sense will be the same ; for it 
appears from the whole tenor of the Scriptures, that those in whom 

* The Latin Bible was printed in 1462: in 1483 the Old Testament was 
printed in Hebrew; in 1516 the New Testament in Greek, and in a few years 
after, translations of both into the different languages of Europe. The church 
was in danger, churchmen were alarmed, and monks declaimed from their pul- 
pits, that " a new language was now discovered, called Greek, of which the 
people should beware, since it was the source of all heresies ; that in this Lan- 
guage was come forth a book called the New Testament, which was in every 
body's hands, and was full of thorns and briers ; that another language had also 
started up, which they called Hebrew, and that they who learnt it were termed 
Hebrews." — The Vicar of Croydon, in a sermon he preached at Paul's Cross, 
about this time, expressed himself thus: " We must root out printing, or print- 
ing will root out us." — Fox's Acts and Mon. vol. i. p, 927. 



OF THE SEALED BOOK. 31 

the truth does not take such root as to prevent them from apostacy, 
when affliction and persecution arise for the word's sake," Mark iv. 17, 
are excluded from " the first resurrection, and from the number of 
those over whom the second death hath no power," Rev. xx. 6. The 
words that immediately follow, in the opening of this fourth Seal, apply 
to the two former riders as well as to that here brought to view : — 

" Power was given unto them over the fourth part of the earth, to 
kill with the sword, with hunger, and with death, and with the beasts 
of the earth ;" that is, with the sword of persecution, wielded by the 
rider on the " red horse," which caused many to apostatize from the 
truth ; with the famine occasioned by the rider who made merchan- 
dize of the word ; with death, the lusts of the human heart, to the 
gratifying of which that merchandize ministered ; for " they that live 
in pleasure are dead while they live ;" and with st the beasts of the 
earth, those grievous wolves, which were to enter in, not sparing the 
flock," Acts xx. 29 : " Prophets appearing in sheep's clothing, while 
inwardly they are ravening wolves," Matt. vii. 15. Of all the evils 
here enumerated, that of the false teachers is the greatest j they are 
twice introduced — under the third Seal as merchants, causing a 
famine of the word by their traffic ; and, under the fourth, as wild 
beasts ; they not only starve, but devour the flock. 

But M beasts of the earth" have also another signification assigned 
to them, which must not be overlooked. In the Revelation they 
represent " kingdoms," and throughout the book (Daniel), of which 
this is the opening of one of the Seals, they have no other meaning. 
We have here, then, an intimation given to us of the means by which 
these false teachers were to be enabled to do such extensive mischief; 
the kings of the earth were to co-operate with them, and, even after 
the period of the Pagan persecutions, to assist them in wearing out the 
saints of the Most High. 

On this I shall not at present enlarge, as the alliance here alluded 
to forms a prominent feature in the subsequent parts of this prophetic 
history ; but content myself with observing that, in the brief outline 
before us, we have a striking description of the mischief that arose 
from opposition to the authority, and mistakes respecting the nature of 
the kingdom of the Messiah, which was called the kingdom of Christ, 
though, in fact, it was earthly and carnal, dignified with the name of 
spiritual ; but " to be carnally minded is death." This kingdom which 
was set up is the kingdom of the little horn — those who maintain it 
are the people of the prince, who, as Daniel was informed, " should 



32 OF THE SEALED BOOK. 

come and destroy the city and the sanctuary." But of this more 
hereafter." 



THE FIFTH SEAL. 



By the opening of this Seal, we are furnished with a display of the 
havoc occasioned among Christ's flock by the last three riders: "I 
saw under the altar the souls of them that were slain for the Word of 
God, and for the testimony which they held, whose blood shall be 
avenged on them that dwell on the earth, when the number of 
their fellow-servants also, and their brethren, which are to be killed, 
as they have been, shall be fulfilled," Rev. vi. 9, 10, 11. Such is the 
lot appointed to Christ's followers ! They must suffer, before they 
reign with him. But they shall reign, and upon the earth too, Rev. 
v. 10, when the proper period arrives. 

Observe the difference between the persons here mentioned, and 
the men signified under the fourth Seal. These, by apostacy, to save 
their goods and life in this world, seeking to please men rather than 
God, obtain perdition — death, with hell following it : those, by losing 
their life for Christ's sake, have found it, Matt. x. 39 : " they are 
absent from the body, but present with the Lord," 2 Cor. v. 7 ; and 
they know that, " when he shall appear, they shall be like him," 
1 John iii. 2, being made partakers of a blessed resurrection, agreeably 
to the prediction in the sealed book, chap. xii. 2. 

The Jews could not understand how it could be possible, after the 
coming of the Messiah, to whom the " dominion under the whole 
heaven" was to be given, that his people should have enemies to 
oppose, and be persecuted and butchered for a long period. They 
considered the oppressions which they had endured, under the dif- 
ferent nations to which they were from time to time brought in sub- 
jection, as the " wearing out of the saints of the Most High," pre- 
dicted by Daniel ; and fully expected that, on his appearance on 
earth, he would immediately set up his everlasting kingdom, and that 
then " the greatness of the kingdom under the whole heaven" would 
be given to them, as the people of God. They did not perceive, 
though foretold by Daniel (the book being sealed), that the Messiah 
was to visit the earth twice — first at the termination of a determined 
number of weeks, " to make an end of sin (sin-offering), and to 
make reconciliation for iniquity," Dan. ix. 24 j and, secondly, after 



OF THE SEALED BOOK. 33 

the fourth beast is « slain and his body given to the burning flame," 
Dan. vii. 11. j and that, in the interim, the subjects of the Messiah 
were to be destroyed " by the sword, and by flame, by captivity, and 
by spoil, many days." 

Nor need we wonder at the blindness of God's ancient people, 
when we see those who call themselves Christians,* applying Christ's 
second advent to the judgments brought upon the Jews, in the de- 
struction of Jerusalem, and considering as the reign of Christ, the 
reign of the rider on the black horse ; who has been not only an ac- 
cessary, but a principal, in shedding the blood of those souls, under 
the altar, who have been for a long time crying out, " How long, 
Lord, holy and true, dost thou not judge and avenge our blood on 
them that dwell on the earth V Rev. vi. 11. 

Those who apply the murders here foretold to the persecutions 
carried on against the first Christians by the heathen Emperors en- 
tirely mistake the object of the prediction ; and this has arisen, in a 
great measure, from their adoption of a fanciful theory, by which the 
events predicted by the opening of these seals are made to follow 
each other in succession : the contents of each seal being considered 
as a distinct period, each succeeding period commencing when the 
preceding has terminated, &c. If we turn to the Sealed Book 
(Daniel), we shall scarcely find an allusion to these first persecutions, 
but there (vii. 21) another enemy is mentioned, who " made war 
with the saints, and prevailed against them :" an enemy who was 
not to appear till the ten kings had arisen, three of whom were to be 
" plucked up by the roots," to make room for him, ver. 8— one who 
was to " wear out the saints of the Most High,'' ver. 25, not for two 
or three centuries only, but for " a time, and times, and half a time" 
(1260 years), and whose enmity against them, instead of ceasing with 
the overthrow of Paganism in the Roman empire, was to continue 
till " the judgment shall sit, and they shall take away his dominion." 
Indeed, the answer given to the cry of the slain saints, shows that a 
period much subsequent to the termination of the heathen persecu- 
tions is intended : — 

"To each of them were given white robes" (the token of triumph; 
for, though slain, they are made conquerors and more than con- 
querors) ; but « they were told to rest contented yet a little while, till 



* Blaney, Dissertation on Daniel's Prophecy of the Seventy Weeks, P. 
p. 32.— Wintle, Notes on Daniel, p. 150— and others. 



34< OF THE SEALED BOOK. 

the number of their fellow-servants also, and their brethren, who 
were to be slain like themselves, should be completed," Rev. vi. 11. 
Now, it can with no truth be said that their number was completed 
when Constantine came to possess the throne of the empire. On 
the contrary, the principal slayer was yet to come, as were also the 
ten kings, by whose power he was to be enabled to perpetrate his 
crimes ; and we know from the sealed book, that he continues to 
destroy wonderfully, until that period when the " Ancient of Days 
shall come, and the saints shall possess the kingdom." And, ac- 
cordingly, to that period, so positively expressed in the sealed book, 
does the opening of the sixth Seal, which immediately follows, apply, 
and not to the overthrow of heathenism in the territories which con- 
stitute the body of Daniel's fourth beast, as many have been per- 
suaded to believe. 



THE SIXTH SEAL. 

" I beheld, when he had opened the sixth Seal, and lo, there was 
a great earthquake ! and the sun became black as sackcloth of hair, 
and the moon became as blood ; and the stars of heaven fell unto the 
earth, even as a fig-tree caste th her untimely figs, when shaken of a 
mighty wind ; and the heaven departed as a scroll when it is rolled 
up ; and every mountain and island were moved out of their places ; 
and the kings of the earth, and the great men, and the rich men, and 
the chief captains, and the mighty men, and every bond man, and 
every free man, hid themselves in the dens, and in the rocks of the 
mountains, and said to the mountains and rocks, fall on us and hide 
us from the Face of Him that sitteth on the throne, and from the 
wrath of the Lamb ; for the Great Day of his wrath is come, and 
who shall be able to stand?" Rev. vi. 12 — 17. 

It will hardly be contested that in prophetic language, the sun is 
put for imperial or kingly power, the moon for the people, considered 
as the consort of the king, stars for subordinate rulers, (or for bishops, 
when the sun is put for Christ as the king). This was the common 
symbolical language of the east, and was universally adopted by the 
astrologers and interpreters of dreams, whose professions were, in 
ancient times, dignified with the name of sciences. Even so far back 
as the time of Jacob, we find the same figures applied in a similar 
manner, " Behold, I have dreamed a dream," said Joseph (Gen. 



OF THE SEALED BOOK. 35 

xxxvii. 9), " The sun, moon, and eleven stars, made obeisance to 
me." How does his father (the king, head of the family) interpret 
the dream ? " Shall I, and thy mother, and thy brethren, indeed, 
come to bow down ourselves to thee, to the earth 1" — The dream, 
however, was verified ; and we may observe, too, that his brethren 
were the heads or rulers of the tribes that descended from Jacob. 
Indeed, in the passage under consideration, there is no room left for 
cavil, as to the general signification of the terms here adopted, for 
John drops the figurative and symbolical language, and plainly tells us 
that he means " kings, great and rich men, bond and free men." 
Consequently the earthquake, which shakes the kings and rulers from 
their place, refers, of necessity, not to the world natural, but to the 
world politic — to those commotions, tumults, and wars, which hurl 
them from their former spheres, the heaven politic, in which they run 
their course. But the particular application has been so generally 
misunderstood, and such uncommon pains have been taken to apply 
the prediction to events which cannot, in any way, be considered as 
explaining the Sealed Book, that I must, to clear this point, employ 
more of the reader's time than would otherwise have been necessary. 

"The host of heaven," the leading figure in the sixth Seal, is 
alluded to more than once in the Sealed Book (Daniel), and the main 
object of this part of the Revelation given to John was, to show, in 
undisguised terms, to the servants of Jesus Christ, that this " host" 
in Daniel, instead of meaning either Jewish priests or Christian 
saints, to one or other of which it has been applied by all commen- 
tators, means the heaven politic — kings and great men. Keeping this 
in view, we shall be at little loss to discover what " earthquake" and 
what kings are signified in the passage before us. 

By Daniel (chap, vii.) we are informed of four kingdoms that were 
successively to arise, the fourth of which was to be different from all 
kingdoms, and " devour the whole earth." This, as has been proved 
by different writers, was the Roman empire. Out of this kingdom 
" ten kings" were to arise ; and after them another " different from 
them, which was to subdue three of these kings," and " wear out 
the saints." And of this same king we are informed (chap, viii.) 
that he was to " wax great, even to the host of heaven, and cast 
down some of them to the ground." Now, from the explanation 
given by John of the meaning of " the host," we see that these two 
passages apply to the same fact, and that those of " the host," which 
were oast down by the little horn, as mentioned in the one, were 



36 OF THE SEALED BOOK. 

three in number, viz., the three mentioned in the other, that were 
" plueked up by the roots" to make room for him. On this point, I 
wish to be brief at present, as I must hereafter be more circumstan- 
tial ; but thus much was here necessary to ascertain what kings are 
alluded to in the sixth seal. 

It must not be overlooked, that the fourth kingdom was only " one," 
till the period arrived in which " ten" were formed from it. But 
" the earthquake" overthrows not one king only, but many, and there- 
fore refers to some period subsequent to that in which there was but 
one king, or ruling power ; and, consequently, has no relation to the 
overthrow of Paganism in the Roman empire, which continued to 
have but one head for a considernble time after that period. It is 
worse than trifling to endeavour to make the ejection of one hierarchy 
for the substitution of another, to serve as an explanation of this 
earthquake. 

" The earthquake" here brought to view, overthrows the host ; — 
not a king, but kings — not some kings only, but the kings of the 
earth — all, without exception ; and, therefore, without the strangest 
perversion, cannot be applied to any period prior to the existence of 
these Kings. Now, if we examine Daniel, we find no earthquake, 
no destruction of any kind, sweeping away the kings set up out of 
his fourth great kingdom, until the " kingdom of the Stone, hewn out 
without hands," smites the great image upon his feet, destroying 
the ten kingdoms signified by the toes (chap, ii.) : — on the contrary, 
they are represented as continuing to reign, till " their thrones are 
cast down by the mighty shaking," which makes way for the Son of 
Man when he comes to receive "dominion, and glory, and a king- 
dom," so extensive that " all people, nations, and languages, shall 
serve him." 

The overthrow of Paganism, to which this earthquake has been 
very generally applied, only produced a change in the head of the 
empire. Five of the seven heads (Rev. xii. 3, xvii. 7, 10) had fallen 
before John wrote his visions : one of them existed, viz., the Heathen 
Imperial head : another was yet to come, the Christian Imperial 
head ; the substitution of which for the preceding only caused a 
change in the state religion. This was to continue a short space, 
and be followed by an eighth, a " plural head" — ten kings who were 
to give their power to the ecclesiastical beast, and wage war with the 
Lamb, " who shall overcome them," Rev. xvii. 14, in the battle of 
that " great day of God Almighty," which is appointed for their de- 



OF THE SEALED BOOK. 37 

struction. Rev. xvi. 14. This is " the earthquake" mentioned in 
the sixth seal. Indeed, in the words which immediately follow the 
description given of it, and in which John explains his own terms, 
we find that he substitutes " the great day" for " the great earth- 
quake," using these two terms synonimously, as they are used in other 
places of the Scriptures. 

It is true that before that period, which is emphatically called " the 
great earthquake," and " the great day," there were to be various 
M earthquakes in divers places, nation rising against nation, and king- 
dom against kingdom." Mat. xxiv. Mark xiii. Luke xxi. But 
these were merely partial, not total eclipses — changes only in the 
political spheres, not their annihilation : Such were the convulsions 
which attended the subversion of Imperial Rome ; the setting up of 
the ten kings, and the overthrow of three of them, to make room for 
the king of " impudent countenance." The extinction of the light 
of the heaven politic was not to be until ct the glad news of the reign 
of the Messiah had first been proclaimed in all the world," and his 
followers been made to suffer that "persecution and tribulation" 
which he taught them to expect from all nations. " But," says Christ, 
" in those days, after that tribulation, (when the time appointed for 
cleansing the sanctuary has arrived,) the sun shall be darkened, the 
moon shall not give her light, the stars shall fall from the* heaven, 
(politic) and the powers (Dynameis, executive powers) of the* 
heaven shall be shaken ; — then shall appear the sign of the Son of 
Man in the* heaven : — (this darkening of the sun, falling of the stars, 
and shaking of the powers of the heaven politic, is u the sign," for 
this is effected by his power, whatever may be the second causes 
employed) ; and then shall all the tribes of the earth mourn, and they 
shall see the Son of Man (mentioned by Daniel) coming in the clouds 
of the heaven (in the political tempests gathering in the heaven poli- 
tic) with power and great glory ;" — for then it will appear manifest 
that all these changes are effected by " Him who reigns and must 
reign till all his enemies," the opposers of his kingdom, " be made 
his footstool." 

Such is the language employed in the New Testament, to describe 
the inevitable destruction which awaits " the kingdoms of this world." 
The Old Testament speaks in a similar manner respecting " the great 

* In all these places, the reading, in the original is with the article, the 
heaven. The omission of the article in these and many other places, in our 
common version, tends very much to obscure the sense. 



38 OF THE SEALED BOOK. 

earthquake— the great day — the great and terrible day of the Lord— 
the day of His wrath," alluded to in the sixth seal. The Psalmist, 
Ps. ex., speaking of the victory of the Messiah over his enemies, 
ruling " a people made willing by his own power," mentions the oath 
of Jehovah, by which " a royal priesthood" is conferred on him ; and 
adds, "the Lord at thy right hand shall strike through kings in the 
day of his wrath. He shall judge among the Heathen (the Gentiles, 
to whom it is given to tread down the holy city, Rev. xi.) He shall 
fill (their kingdoms) with the dead bodies : He shall wound the head* 
over many countries (the eighth head of Daniel's fourth beast, Rev. 
xvii. 11.) He shall drink of the brook in the way ; therefore shall 
he lift up the head," (his own head, or sovereignty, which shall be 
made manifest, when he shall take to him his great power, Rev. xi. 
17. 

The Prophet Joel, ch. ii. iii., as explained by Peter, Acts ii., gives 
a similar account of the setting up of the Messiah's kingdom, and its 

final triumph : " I will pour out my Spirit upon all flesh, 

and I will shew wonders in the heavens, and in the earth, blood and 
fire, and pillars of smoke. The sun shall be turned into darkness, and 
the moon into blood, before the great and the terrible day of the Lord 

come Proclaim this among the Gentiles, prepare war, 

rouse the mighty men, call out the men of war, beat your 

ploughshares into swords (make every exertion to maintain your 
power) let the weak say, I am strong : Assemble your- 
selves and come, all ye heathen, gather yourselves together 

come up to the valley of Jehoshaphat ; (literally the valley of the 
judgment of the Lord:) for there will I sit to judge all the heathen. 

Put in the sickle, for the harvest is ripe The 

sun and the moon shall be darkened, and the stars shall withdraw 

their shining The heavens and the earth shall shake ; but 

the Lord is the hope of his people Then shall Jerusalem 

be holy.'' — "Then shall the sanctuary be cleansed," Dan. viii. 14. 

Isaiah, speaking of the period in which " Jerusalem shall be a 
quiet habitation, a tabernacle which shall not be taken down ; where 
the Lord, our Judge, our Lawgiver, our King, will save his oppressed 

* Not the heads, as in our common version. The same Hebrew word occurs 
many times in the Old Testament, and is always rendered in the singular num- 
ber by our translators, except in very few instances, in all of which instances 
they are wrong, though in none of them does the license they have taken obscure 
the sense, as it does in this passage. The word occurs within two lines after, 
and there" thev have rendered it the head. 



OF THE SEALED BOOK. 39 

people ;"— where " the inhabitants shall not say, I am sick, and the 
people that dwell therein shall be forgiven their iniquity," exclaims, 
" Come near, ye nations, to hear, and hearken ye people: let the 
earth hear, and all that is therein ; the world, and all things that come 
forth of it ; for the indignation of the Lord is upon all nations, and 
his fury upon all their armies ; he hath utterly destroyed them ; he 
hath delivered them to the slaughter. Their slain also shall be cast 
out ; their carcases shall stink, and the mountains (kingdoms) shall be 
melted with their blood; and all the host of heaven shall be dis- 
solved, and the heavens shall be rolled together as a scroll ; and all 
their host shall fall down, as the leaf falleth off from the vine, and as 
a falling fig from the fig tree : for my sword shall be bathed in heaven, 
(in the blood of kings) in the day of the Lord's vengeance, the year 
of recompense for the controversy of Sion," Isa. xxxiv. 1 — 8 . 

These passages may suffice to shew that, throughout the Scriptures, 
" the giving of the kingdom to the saints of the Most High" is pre- 
dicted by, hot a partial, but a total obscuration of the lights of the 
heaven politic, and that, wherever this total obscuration is mentioned, 
an allusion is made to the same period ;* for the Prophets are unani- 
mous in declaring that " the moon shall be confounded, and the sun 
ashamed, when the Lord of hosts (the king of kings) shall reign in 
Mount Zion, and in Jerusalem, and before his ancients gloriously," 
lsa. xxiv. 23. 

In the above statement, I have endeavoured to prove, with as much 
brevity as was consistent with perspicuity, that the earthquake, an- 
nounced by the opening of the sixth seal, has no relation to the over- 
throw of Paganism by Constantine and his successors; but describes 
the destruction that will be brought upon the " kings of the earth, in 
the great day of the wrath of the Lamb." At that period, not only 
is " the sun to become black as sackcloth," but " the moon' 5 also 
" is to be confounded and become as blood." This shows, that in 
this day of wrath, the people, " even the bond men and free men," 
are to suffer along with their rulers ; and all the splendour and pride 



* When the destruction of any particular people or kingdom is predicted by 
the sun, moon, &c, being darkened, the language is generally limited to the 
object spoken of: as the fall of Egypt predicted by Ezekiel, xxxii. 8. " All the 
bright lights of heaven will I make dark over thee." The same figures are em- 
ployed in predicting the destruction of ancient Babylon, Isa. xiii. ; but the city 
is mentioned by name ; and the language in which the sentence is denounced 
receives its full accomplishment in Babylon the Great, the Mother of Harlots, 
Rev. xvi. and xviii. 



40 OF THE SEALED BOOK. 

of the nations are to be brought to ruin, by those bloody wars which 
shall precede or introduce a new order of things. I am aware that 
some commentators (the least exceptionable upon the whole) main- 
tain that Antichrist will be destroyed, not by arms, but by the power 
of truth. They have been led into this opinion by the command 
given to Christians, when persecuted in one city to flee into another, 
Matt. x. 23, and not to avenge themselves, Rom. xii. 9; but to imi- 
tate the example of Christ, who, " when he suffered, threatened not, 
but committed himself to Him that judgeth righteously," 1 Pet. ii, % 
3. This, however, only shows, that, as Christians cannot take the 
sword, the Antichristian power must be destroyed by others. The 
dominion of error and falsehood shall be overthrown by the preva- 
lence of the truth ; but by other means, even " by violence shall the 
great city, Babylon, be thrown down," Rev. xvii. 21. In " the day 
of the Lord's vengeance, the year of recompense," Isa. xxxiv. 8, the 
iniquitous political fabric shall be " rewarded double, according to her 
own works" and " the cup of blood and desolation which she hath 
filled to others, shall be filled to her double," Rev. xviii. 6. 

As the u great earthquake" refers to the world politic, so must the 
" mountains, islands, dens, and rocks of the mountains." Indeed, we 
find the principal term so applied by Jeremiah, li. 25, to a kingdom, 
that of Babylon : " Behold, I am against thee, Destroying Moun- 
tain /" and in Daniel also, we find the same term employed to de- 
note a kingdom, even the kingdom of the Messiah, Dan. ii., " The 
Stone which became a mountain, and filled the whole earth," is there 
employed to intimate that u the God of Heaven will establish a king- 
dom, which shall never be destroyed." If, then, the term mountains 
signifies kingdoms, islands must signify their dependencies; and we 
can be at little loss to understand the minor expressions, dens and 
rocks of these mountains, introduced here as hiding places, or places 
in which the kings and their people seek re'uge. They are the 
same to which they have always resorted, when threatened with 
danger, viz., their armies and resources of every kind, which shall 
completely fail them, or be turned against them, at the period of this 
dreadful commotion and earthquake, which is afterwards, in this book, 
called " the battle of that great day of God Almighty, Rev. xvi. 14. 

That this sixth Seal has no relation whatever to those events to 
which commentators have generally applied it, will farther appear 
evident by attending to the sweeping extent of the expressions that 
follow : " The heaven departed as a scroll when it is rolled together." 



OF THE SEALED BOOK. 41 

As the writing contained in a scroll, which is visible and legible while 
spread out, cannot be seen at all, but disappears entirely when the 
scroll is rolled up, so " the heaven politic," here mentioned, vanishes 
from view, departs, passes away, and is completely annihilated, at 
the time of this great earthquake; and every mountain — not a part 
only, or even the whole of any one kingdom, but every kingdom — 
every thing known by the name of dominion among men — and 
every island were removed. Now, we know from the Sealed Book 
that they were to be removed to make room for a kingdom that 
shall never be destroyed, Dan. ii. 44 ; and that this kingdom, even 
the kingdom of the Son of Man, the Messiah, is that which is to 
" break in pieces and consume all these kingdoms" — not at a period 
at which a parcel of pagan priests should lose their employment — but 
when " the beast shall be slain, and his body destroyed and given to 
the burning flame, Dan. vii. 11 — in the great day of the wrath of the 
Lamb !— Who shall be able to stand ?" Rev. vi. 17. " Take heed 
to yourselves, lest at any time your hearts be over-charged with 
surfeiting and drunkenness, and cares of thi3 life, and so that day 
come upon you unawares: for as a snare shall it come on all them 
that dwell on the face of the whole earth. Watch ye, therefore, and 
pray always, that ye may be accounted worthy to escape all these 
things that shall come to pass, and to stand before the Son of Man," 
Luke xxi. 34 — 36. 

In the seventh chapter of the Revelation, which may be either 
considered as an appendix to the sixth, or as a preface to the seventh 
Seal, we are informed of a number of particulars respecting the sub- 
jects belonging to the kingdom of the God of Heaven : — 1. That the 
reason why they are not overcome by the enemies, spiritual and 
temporal, which are thus for so long a period to assail them, is, because 
they are protected by God as his sealed property. 2. That they are 
composed of " a great multitude which no man could number, of all 
nations, and kindreds, and peoples, and tongues." This was a point 
by no means well understood, till the sealed parts of Daniel's pro- 
phecies were explained. On the contrary, the Jews instead of con- 
sidering u the Gentiles as fellow-heirs, and of the same body, and 
partakers of the promise in the Messiah by the Gospel — a secret 
which in other ages was not made known unto the sons of men," 
Eph. iii. 3, 5 — believed that "the people of the saints of the Most 
High," meant the seed of Israel according to the flesh ; and that every 
other people should be made their subjects and tributaries. 3. That 

F 



42 OF THE SEALED BOOK. 

the Christian religion, instead of securing to its professors ease, pleasure, 
wealth, and power, the darling objects of the subjects of Antichrist, 
and who yet fancy themselves Christians, should expose them to great 
tribulation. 4. That, notwithstanding all the contempt poured out 
upon them, and the numberless dangers and trials to which they are 
exposed, at last they are clothed in white robes — robes washed and 
made white in the blood of the Lamb — obtain the palm of victory 
and a place before the throne of God ; and therefore, 5. They ascribe 
" Salvation to our God, who sitteth upon the throne, and to the 
Lamb." 

RECAPITULATION. 

The sum, then, of this truth, declared by the opening of these six 
Seals, amounts briefly to this : — 

1. That, at the time appointed, the Messiah was sent to establish a 
kingdom, agreeably to the predictions in the Sealed Book of Daniel. 

2. That the subjects of the Messiah's kingdom were to be persecuted 
and opposed by the world, and particularly by the rulers and subjects 
of Daniel's fourth great empire — a persecution which began as soon 
as Christ showed himself on the earth (for even the murder of the 
innocents at Bethlehem was perpetrated in enmity to his kingdom), and 
will continue till " the Rider on the white horse" shall appear as the 
conqueror. 

3. That false teachers, from the very commencement of the 
Christian dispensation, and particularly when armed as a body with 
the power of the civil magistrate, were to oppose the progress of the 
truth, convert religion into a trade (see the Note, p. 27,) and act a 
conspicuous part in the war carried on against the Prince of the host. 

4. That, in consequence of this, many apostatized from the truth, 
even the whole body of the worshippers of the " little horn," being 
falsely said to live, while they were in fact dead — so dead to the 
spirit of Christianity, that they joined their persecuting rulers in killing 
those who held fast the word of God, and thought that they were 
rendering God service — being thus instructed by their corrupt teachers, 
w whose policy insures prosperity to their craft," Dan. viii. 25. 

5. That, notwithstanding the delay of the day of retribution for all 
these murders, the innocent blood which has been shed shall be 
avenged ; and that those who suffer for the truth are made partakers 
of a blessed immortality. 



OF THE SEALED BOOK. 43 

6. That, at the period appointed for the "great earthquake," all 
these kingdoms shall be overthrown, in spite of every exertion to pro- 
long their political existence ; that then the kingdoms of this world 
will become what they have never been, though their false teachers 
persuade them otherwise, "the kingdom of our Lord and of his 
Christ 5" — and that this takes place at "the great day of the wrath of 
the Lamb !" — " the great and terrible day of the Lord I" — expressions 
which evidently mean the same as " the last day 1" — " the day of 
judgment !" — " the sound of the last trumpet !" 

According to this view, then, those hypotheses which make the 
going forth of the different " riders" to be so many distinct periods 
following each other in order and in succession of time, are supported 
by fancy alone. Ever since the days of Mede, the following system has 
been very generally adopted in explaining the Revelation : — The Seals 
are taken in their order as seven successive periods, the last of which 
contains seven trumpets, all of which are subsequent to the first six 
Seals, and also represent so many distinct periods in succession. The 
seventh trumpet, in like manner, is divided into seven distinct periods, 
for the pouring out of seven vials, all of which are subsequent to the 
first six trumpets. This is laid down for the sake of method ! and it 
is held to be a sufficient reason for rejecting any explanation, that it 
would introduce confusion into this order. In imitation of the savage 
policy of Procrustes, whatever in the book is too short for this bed, is 
stretched to its length, and everything too long is cut down to the 
standard. 

Such is the method, with a few variations, which has been fol- 
lowed to explain the Visions of John, only because such is the order 
in which he narrates them. Let us examine, for a moment, a similar 
method applied to interpret the Visions of Daniel : — His "great image," 
composed of four metals, represent so many kingdoms in succession. 
Another kingdom, " the kingdom of the God of heaven," represented 
by " a stone cut out without hands," is then to be established, which 
is " to destroy all other kingdoms, and endure for ever." But here? 
by " kingdoms," we must not understand kingdoms, but " the rule 
and dominion of pagan priests ;" for we find, subsequently to this 
period, four other kingdoms mentioned by Daniel, and which he repre- 
sents by "four great beasts," the last of which has "ten horns," 
which signify ten kingdoms more in succession. These are followed 
by a "little horn" or king, who performs prodigies of wickedness, till 
at length the judgment sits, and sovereignty is given to the people of 



44 OF THE SEALED BOOK. 

the saints of the Most High, whose kingdom is an " everlasting king- 
dom. " But order and method requires that we here limit the import 
of the word "everlasting ;" for we find, after this period, two empires 
represented by a " ram" and a " he goat ;" the latter of which is 
followed by four other kingdoms, out of one of which comes " another 
little horn,"* no way inferior in wickedness to the one before men- 
tioned. This new little horn must be explained (no matter how, for 
order and method require it,) by the prophecy of the " seventy weeks;" 
and, in the last of these weeks, we must expect the kings of the north 
and south to appear, the last of whom shall be destroyed when 
Michael shall stand up for Daniel's people. ! This is Daniel's order 
of narration, and, therefore, such must be the method followed to 
explain him. What would be thought of the expositor who should 
propose such a series of absurdities 1 

However plausible and ingenious any exposition of the Revelation 
may appear, if it proposes any thing that has not a direct reference 
to the contents of the sealed book of Daniel, as the plain and obvious 
sense of what was " shut up and closed till the time of the end," it 
must be rejected by those who wish to " hear the words of this pro- 
phecy ;" for, only by attention to the voice of " the faithful and true 
Witness," in opposition to the comments and glosses of those who 
substitute darkness for light, can a right understanding of the book 
that he has opened, and of " the Revelation" by which he has opened 
it, be obtained. Nor is it surprising that those who so little under- 
stand the nature of Christ's kingdom, as to take that of " Antichrist," 
in one or other of its forms, for his, should still consider the vision, 
" as the words of a book that is sealed, which men deliver to one 
that is learned, saying, read this, I pray thee ; and he saith, 1 cannot, 
for it is sealed; and the book is delivered to him that is not learned, 
saying, read this, I pray thee ; and he saith, I am not learned." But, 
when " the terrible one is brought to nought, and the scorner is con- 
sumed, and all that watch for iniquity are cut off; that make a man 

* Some late expositors have absolutely maintained, that in these two passages 
in Daniel, by the " little horn," two very different powers are predicted ; because, 
among other reasons, the opinion that they are one, " renders Daniel liable to the 
charge of unvarying repetition !" The leading sealed truths in Daniel, and open 
truths in the Revelation, have respect only to two facts — the reign of Christ and 
of Antichrist — the punishment and destruction of the latter, and the triumph of 
the former. Both Daniel and John are chargeable with an " unvarying repetition" 
of these facts : yea, the like charge might be brought against Moses and all the 
prophets ; but often, as they have repeated them, they will never appear plain to 
those who indulge in fancy and hunt for variety. 



OF THE SEALED BOOK. 45 

an offender for a word, and lay a snare for him that reprovetb," — "in 
that day shall the deaf hear the words of the book, and the eyes of 
the blind shall see out of obscurity, and out of darkness : the meek 
also shall increase their joy in the Lord, and the poor among men 
shall rejoice in the Holy One of Israel," Isa. xxix. "Many shall 

run to and fro, and knowledge shall be increased none 

of the wicked shall understand, but the wise shall understand," 
Dan. xii. 

All the " riders" commence their course nearly at the same period, 
though, in the natural order of things, the Messiah must show him- 
self before he can be opposed ; the truth must be proclaimed before 
error and falsehood can impeach it; and false doctrine must be 
preached before it can bring forth its baneful fruit; — which is the 
very order given to the riders. Allowing only a short time, then, for 
this natural order, the riders synchronize with each other through 
their whole course : — The conquering king is still upon his " white 
horse ;" — the persecutor, who began his work with the death of the 
Messiah, (if not with the death of the innocents), is still upon his 
" red horse ;" — the rider on the " black horse," who commenced his 
career in the days of the Apostles, still carries on his traffic, (still 
keeps his followers " under the yoke" of the doctrines and com- 
mandments of men,) — and " death and hell" still their prey. — And 
so it will be till " the great earthquake" hurls the kings of the earth 
from their thrones, as a righteous judgment upon them for a giving 
their power and strength" to the ecclesiastical horn, which, ever since 
its erection, has " cast down the truth to the ground, and practised 
iniquity, through policy, causing craft to prosper in his hand ;" — for 
" the beast, and the false prophet that wrought miracles before him, 
shall both be cast alive into a lake of fire," Rev. xix. 20, in the 
" great day" of the wrath of the Lamb, agreeably to the prediction 
contained in the book, Dan. vii. 11, from which the seals have been 
removed by " the Lion of the tribe of Judah !" 



THE SEVENTH SEAL. 

" And when he had opened the seventh Seal, there was silence in 
heaven about the space of half an hour.* And 1 saw the seven 

* Some read the first verse thus, " And when he had opened the seventh 
Seal, there was silence in heaven as that of the midnight hour."— But whether 



46 OF THE SEALED BOOK. 

angels which stood before God ; and to them were given seven trum- 
pets. And another Angel came and stood at the altar, having a gol- 
den censer ; and there was given to him much incense, that he should 
offer it with the prayers of all saints upon the golden altar, which 
was before the throne : and the smoke of the incense, with the prayers 
of the saints, ascended up before God, out of the Angel's hand. 
And the Angel took the censer and filled it with the fire of the altar, 
and cast it into the earth ; and there were voices, and thunderings, 
and lightnings, and an earthquake," Rev. viii. 1—5. 

The " heaven" here spoken of, refers evidently to the scene of the 
vision, chap, iv., as does also the " half hour ;"* for the silence is 
maintained only while the preparations are making for the ensuing 
representation 5 and when every thing is ready, it is terminated by 
" voices and thunderings." In the interim, the end and design of 
all the services that were performed in the typical sanctuary are 
pointed out by the office and work of " the Angel, who offers much 
incense with the prayers of all the saints," in virtue of which " they 
ascend up before God," and are accepted. That the word " angel" 
signifies " messenger" will not be questioned by any one who is at 
all conversant in Scripture phraseology. Here, then, we have " the 
Angel" or " Messenger of the Covenant" brought to view — the Lord, 
" who had come to his temple," agreeably to the prediction in Mai. 
iii. 1 ; — the " merciful and faithful High Priest, who hath made re- 
conciliation for the sins of the people ; — the Great High Priest, that 
is passed into the heavens, Jesus, the Son of God" Heb. ii. 17, iv. 
14 ; offering that incense by which alone the persons and services of 
his saints are made acceptable — even the merits of his own perfect 
obedience and atonement. 

We have seen, from the opening of the preceding Seals, that the 
events, which they predict, do not follow in such an order and suc- 
cession of time, as to make the business of the second commence 
when the first terminates, and the business of the third when that of 
the second is finished, by a regular succession ; but that, on the con- 
trary, all the five first Seals relate to the commencement and progress 

read thus or not, might it not be joined to chapter vii., and " the silence" con- 
sidered as significant of " the mystery of God being finished," which it " shall 
be, when the seventh angel shall have sounded his trumpet ?" Thus the subject 
of the Trumpets, beginning at verse 2, might be viewed distinct from all the 
Seals, as the visions described after all the trumpets are sounded, are distinct 
from them, although all respect the same events, and illustrate the Sealed Book. 
* See the previous Note, commencing on p. 45. 



OF THE SEALED BOOK. 47 

of the warfare carried on between « the Rider on the white horse," 
and those who oppose his kingdom ; and the sixth to the issue of that 
contest. The case is exactly the same with regard to the seventh 
Seal : for, though, of necessity, in removing the Seals in order, from 
the book of Daniel, the seventh must be last opened, the events here 
predicted do not take place subsequently to those of the other Seals. 
On the contrary, they have nearly the same time of commencement 
— even the period in which the Messenger of the Covenant " took 
the censer and filled it with the fire of the altar, and cast into the 
earth ;" — for, though he came " with the glad tidings of peace," he 
forewarned his disciples that his message would not be so received by 
the world : — " I am come," says he, " to send fire upon the earth. . . 
Suppose ye that I am come to give peace on earth ] I tell you, nay ; 
but rather division," — Luke xii. 49 — " Think not that I am come to 
send peace on earth ; I am not come to send peace on earth, but a 
sword" Matt. x. 34. From this and the passages first quoted, we see 
that " sending fire on the earth," means " sending a sword." (See 
1 Cor. iii. 13, 14.) This was to follow the profession of the name 
of Christ ; nor need we wonder, if the disciples were " hated of all 
nations," when we find, that among " a man's foes were to be those 
of his own household." " But," says Christ, " he that loveth 
father or mother more than me, is not worthy of me ... he that 
taketh not up his cross and followeth after me, is not worthy of me. 
He that findeth his life (by conforming to the world to avoid perse- 
cution) shall lose it: (he shall not partake in the first resurrection:) 
and he that loseth his life for my sake, shall find it." We see, then, 
that persecution, strife, and contention, are predicted here, as destined 
to follow the preaching of the gospel — the very same fact that was 
proclaimed by the opening of the second Seal. But, instead of a 
mere outline of the history of the warfare between the crowned Rider 
and his enemies, (which was all that the preceding Seals gave re- 
specting Daniel's " Prince of the Host," and " the people of the 
prince" that was to fight against him,) here a farther, and, as we shall 
immediately see, a very particular detail of all the leading circum- 
stances of the contest is brought to view : for we are not only told 
generally what followed the preaching of the Word, namely, " thun- 
derings, and lightnings, and an earthquake ;"— great noise and wrath, 
followed by a wonderful change in the rule or government of the earth, 
but seven angels are introduced to explain the events alluded to in 
these expressions, and to proclaim, as by sound of trumpet, the au« 



48 



OF THE SEALED BOOK. 



ihentic and authorised interpretation of the Sealed Book, so far as it 
relates to these events. 



THE FIRST TRUMPET. 

" The seven angels, who had the seven trumpets, prepared them- 
selves to sound. The first angel sounded, and there followed fire and 
hail mingled with blood ; and they were cast upon the earth ; and 
the third part of the earth was burnt up,* snd the third part of the 
trees was burnt up, and all green grass was burnt up," Rev. viii. 6. 7. 

Sending fire on the earth, we have just seen, means, in prophetic 
language, the same as sending a sword, — contention and strife, fol- 
lowed by bloodshed. Hail denotes in general the judgments of God 
upon a people.f Trees signify great men, and grass the lower or- 
ders: thus, in the fourth chapter of Daniel, " a great tree" represents 
Nebuchadnezzar, — " the earth," in which were its roots, his kingdom, 
— and " the tender grass of the field, his people :% but the same 
figures are also applied to the people of God, as distinguished from the 
world ; as in Isaiah lxi. 3, where they are called " trees of righteous- 
ness, the planting of Jehovah," and in other places ;§ and therefore, 
when this figure occurs, its application to the one or to the other can 
be decided only by the context. 

By this trumpet not only is fire cast upon the earth, but from the 
context we learn that it was " fire of the altar." Therefore, the 
quarrels and bloodshed here mentioned, are chiefly to be attributed to 



* The third part of the earth was burnt up. These words are omitted in the 
common version. They are found in the Vulgate, and in many good MSS. 

t See Ex. ix. 23. Isa. xxvii. 2, 17. Ps. lxxviii. 47, 48. Ezek. xiii. 13. 
Among the Eastern Magi, hail and fire, employed as symbols, had a similar 
signification. Achmetes, in his Interpretation of Dreams, cap. 191, out of the 
Rules of the Indians, Persians, and Egyptians, says, " If any shall seem to 

see hail fall any where, let him expect a sudden hostile attack If 

the hail shall have hurt the stalks of wheat or barley, in the place where the 
stalks are so broken, warlike slaughters shall happen." And in cap. 159, 160, he 
says, mature, if it shall seem to burn any thing, or auy one, signifieth death, 
war. fightings, punishment, and affliction. 

X See also Ezek. ch. xxi. and Isa. ch. ii. Achmetes, the author mentioned 
in the preceding note, also puts trees for great men. 

§ The church is God's husbandry. Christ is " the true vine," and his people 
"the branches." Those that abide in him bring forth much fruit, John xv. 5. 
" They spring up among the grass, as willows by the water courses," Isa. xliv. 4. 
But if any man abide not in him, he is cast forth like the branches that are 
withered, (or burnt up, as in the passage before u&) " which are gathered and 
cast into the fire." 



OF THE SEALED BOOK. 49 

the disputes among ecclesiastics — disputes which were carried on with 
so much enmity and brutality, that not only the subjects of Christ's 
kingdom, who were taught by their Master to expect nothing else, 
and who, generally speaking, have always been reckoned heretics by 
all true churchmen ; but mankind in general, became the victims of 
the blood-thirsty fury of the various contenders for ecclesiastical do- 
minion. Nor was this mischief confined within narrow bounds — the 
" fire and hail mingled with blood, were cast upon the earth :" and, 
if we turn to Daniel, vii. 23, we shall find that " the earth," when 
employed without limitation, includes not only the proper territories 
of the fourth empire, but those of the three preceding ones, which it 
" destroyed and brake in pieces," before the establishment of the ten 
kings. 

From this, it follows, that the commencement of the " fire and 
hail" was while the Caesars still held the sovereignty of Rome, and 
the empire remained unbroken — though we learn by their ultimate 
effects, the burning up of '-'the third part" of the trees and grass, that 
they were to continue much longer — during the whole time in which 
the beast was to reign with the ten kings ; for it was only during the 
latter period that its power to make " fire come down from heaven in 
the sight of men," exciting wars whenever it might think fit, respect- 
ing the orthodox and heterodox opinions, was limited to the third part 
of the earth, the sea, &c. 

As to the precise period for the commencement of these evils, no- 
thing is said in the text ; but we learn, generally, that they point to the 
introduction of religious disputes, and the consequences to which these 
would lead. We know from the writings of the Apostles, that the 
spirit which produces this — the wish of certain professors of Chris- 
tianity to rule over their brethren, like the kings of the Gentiles, had 
shown itself even in their day ; and we have seen that, though it did 
not mark it so precisely, the second seal included these religious dis- 
putes, as well as the persecutions to which Christ's followers in par- 
ticular, were (o be subjected ; — and, therefore, the trumpets may be 
considered as the commencement of a new prophetic history, in 
which is given a more ample detail of those circumstances which 
were only sketched, as it were, in outline, but yet perfect order, by 
the opening of the former seals. 

In corroboration of this, we find that the bloodshed and accom- 
panying judgments proclaimed by this trumpet, are followed by 
exactly the same consequences as the going out of the Rider who 



50 OF THE SEALED BOOK. 

took peace from the earth, and the Rider with the " yoke." " The 
third part of the earth was burnt up ;" that is, wasted with war and 
bloodshed ; — " and the third part of trees was burnt up, and all green 
grass was burnt up;" — not only u many" who had " heard the word 
and received it joyfully, were offended when the sword or fire of per- 
secution* came, and so fell away from the truth ;" but throughout all 
that portion of the world, which in this book is called " a third part," 
the whole visible profession of Christianity was ultimately withered 
and blasted ; — bishops, " the trees," and their flocks, " the green 
grass," becoming both equally fruitless, the commandments of God 
being made void by the traditions, doctrines, and commandments of 
men. 

This defection from the truth began as soon as persecution for the 
word aopeared ; it reached its height after " the little horn" (the 
hierarchy) obtained power from the kings of the earth " to wear out 
the saints of the Most High." Throughout Europe (the third part of 
the earth) the truth was cast down to the ground, and the little horn 
prospered, while the u woman" (the true Church) was obliged to hide 
herself in the wilderness : those " who clave to her by flatteries," 
whether distinguished bishops and teachers, or men in less elevated 
situations, having entirely perverted her institutions, and new-modelled 
the Church, to make it suit their worldly views ; holding this lie in 
their right hand, that it was possible to " serve God and mammon ;" 
— and making it manifest, by their whole conduct, that they were of 
the number whom Jude calls " trees whose fruit withereth, without 
fruitf twice dead, plucked up by the roots, raging waves of the sea, 
foaming out their own shame ; wandering starsj to whom is reserved 
the blackness of darkness for ever." This singular fact was sealed 
up in the book of Daniel. It was then only told generally, that a 
malignant enemy should arise against the kingdom of the Messiah, 
and that the people of a certain ruling power, which was yet to 
come, should carry on this warfare : but from no part of Daniel could 



* This is the fire which the Apostle Paul tells the Corinthians would " try 
every man's work of what sort it is." They were boasting, some that they had 
been converted by Paul, some by Apollos, &c, but he informs them, thai the 
Apostles would receive no reward, but for that part of their work which should 
endure this fire, 

t The Greek words import — " Not only bearing no fruit to perfection, but 
barren — void of vegetable life, and only fit to be rooted up for fuel." 

X Bishops, neither appointed nor ruling by Christ's authority, but " running 
greedily after the error of Balaam for reward." 



OF THE SEALED BOOK. 51 

it be learned, till explained by the Faithful Witness, that those who 
should thus oppose his rule, though of <s impudent countenance," 
should have the effrontery to maintain that they were his own sub- 
jects, and were only seeking to promote his glory ! 

This wonderful and universal degeneracy, as has been before no- 
ticed, came not to its height till Antichrist had received his power, 
usurped the outer court of the temple of God, and trodden it down 
as his own property ; and we know, from other passages, that it con- 
tinues till the time appointed for the " cleansing of the sanctuary ;" 
or, in other words, till the period arrives, in which " the saints shall 
possess the kingdom." Hence it follows, that this trumpet, in oppo- 
sition to the general interpretation, continues to sound during the 
whole period of the five succeeding trumpets, down to " the days of 
the voice of the seventh Angel, when the mystery of God shall be 
finished." 



THE SECOND TRUMPET. 

w The second angel sounded, and as it were a great mountain burning 
with fire was cast into the sea ; and the third part of the sea became 
blood ; and the third part of the creatures which were in the sea, and 
had life, died ; and the third part of the ships were destroyed," Rev. 
viii. 8, 9. 

We have already seen that, in prophetic language, " a mountain" 
signifies a kingdom or empire ; and " fire," a sword — strife, conten- 
tion, and war. In the Apocalypse, xvii. 15, " waters" are put for 
" peoples, and multitudes, and nations, and tongues :" and we know 
that M the gathering together of waters" is called " seas," Gen. i. 10. 
The sea, then, applied to multitudes, means an assemblage of various 
nations into one community ; and by an obvious analogy, the living 
creatures in such a sea, represent those who are in possession of rule, 
power, and authority — political life ; and ships the political intercom- 
munication between the government and its distant dependencies.* 
A mountain is the political fabric of rule and dominion — the sea the 
mass of the people ; and as waters poured into the sea become a part 

* The Egyptians, according to Plutarch, feigned the moon to be carried through 
her circuit in a ship, (Fierius, lib. xlv. c. ix.) The propriety of this hierogly- 
phical combination is apparent, when we recoiled that with them the moon sym- 
bolised the people of every region. 



01 I lit. si. All I) BOOK. 

of it, so strange nations, when poured into a see politic, are melted 

into the common mass, ami can no more be separated. 

Such being the different significations of the Bgures employed in this 
trumpet, we may be assured that any interpretation which does not 
embrace them, or only embraces them partially, cannot be the true 
sense of the prophecy. A great empire, in a state of combustion, 
consuming and wasting itself with internal war, is here given as a prey 
to various u peoples, and multitudes, and nations, and tongues ;" — 
the scene of action is filled with bloodshed ; the government which 
formerly existed is destroyed through all its members; and this 
embraces a portion of the nations and tongues so extensive as to be 
called " a third part." 

As the events which fulfilled this part of the prophecy cannot be 
comprised within the limits of one Number,' I shall, for convenience, 
divide the detail into two Sections : the fust will enable the reader to 
form some idea of the intestine fire by which the empire, alluded to 
in this trumpet, was consumed and wasted ; the second, of the con- 
sequences which resulted to those by whom the different departments 
of the government were filled. 

Section I. — Of the Great Mountain: the Fire in its bowels, and 
the Sea into which it was cast. 

We know from the Sealed Book (Daniel), that, after the Grecian, 
there was to be but one other great empire, within the proper scene 
of Daniel's visions, namely, that of the descendants of Chittim, 
Dan. xi. 30, 31. It was also foretold, in the same book, that this 
empire should be divided into ten kingdoms, but in such a dark 
manner that the import of the expressions might be considered as in 
some measure sealed up. This trumpet explains the nature of the 
events which led to this change in the Roman Empire, by destroying 
the power of the former rulers. 

It may truly be said that those intestine commotions, which at 
length exhausted and destroyed the strength of the state, to such a 
degree as to occasion the complete overthrow of the imperial head, 
had their commencement in the breach of peace which took place 
between those who had combined against the Lord, and against his 



* The portions in which the Author first pave these disquisitions to the public 
were numbered ; and this Trumpet occupies 10 and 1 1. 



OF THE SEALED BOOK. 53 

Messiah — the Jews and the Romans. To describe the miseries that 
were brought upon a very extensive part of the empire by this war, is 
not here necessary. The particulars may be found in various his- 
torical relations. From this time rebellions in the distant provinces 
became frequent ; disputes for the succession taught the army that 
the sovereignty was at their disposal ; emperors were opposed to 
emperors, and armies to armies. The removal of the seat of empire 
to Constantinople hastened the fall of Imperial Rome, and the discon- 
tents occasioned by this change were heightened by those of religion. 
" Christianity had long been making progress in the empire. It now 
ascended the throne of the Csesars. As the Christians had formerly 

been persecuted, they, in their turn, became persecutors 

Penal statutes were enacted against the ancient worship : the punish- 
ment of death was denounced against the sacrifices formerly ordained 
by law ; the altar of Victory was overturned ; the Cross was exalted 
in its stead, and displayed in place of that triumphant Eagle under 
which the world had been conquered. The most dreadful hates and 
animosities arose. The Pagans accused the Christians of all their 

misfortunes, while the Christians affirmed that the remains 

of Paganism alone had drawn down the wrath of Omnipotence. Both 
parties were more occupied about their religious disputes than the 
common safety ; and, to complete the miseries of this unhappy people, 
the Christians became divided among themselves : new sects sprung 
up : new disputes took place: new jealousies and antipathies raged : 
and the same punishments were denounced against heretics and pagans. 
An universal bigotry debased the minds of men. In a grand assembly 
of the provinces, it was proposed that, as there are three persons in 
the Trinity, they ought to have three emperors ! Seiges were raised, 
and cities lost, for the sake of a bit of rotten wood or withered bone 
which was supposed to have belonged to some saint or martyr. The 
effeminacy of the age mingled itself with thi^ infatuation ; and 
generals, more weak than humane, sat down to mourn the calamities 
of war, when they should have led their troops to battle."* 

To give a full detail of these internal feuds, wars, and rebellions, 
by which the empire was set in a state of combustion, and many 
barbarous nations invited to share in the common spoil, destroying 
the power of those who filled the different public offices throughout 
the empire, would be to transcribe a great part of the Roman history. 

* Russel's Modern Europe, Letter 1. 



54 OF THE SEALED BOOK. 

A brief outline, and brief it must necessarily be, considering the 
length of the period and variety of circumstances to be embraced, 
may, however, be here useful, save time in our progress, and 
prevent the necessity of referring the reader to voluminous works, 
which he may not have at hand when these strictures meet his eye. 

In the course of fifty years following the murder of Alexander 
Severus, (A. D. 235) more than fifty Ca?sars are enumerated, who, 
with that title, either lawful or usurped, made their appearance, to 
contend for the imperial diadem, were proclaimed, dethroned, and 
murdered by their own soldiers. Weakened by its dissensions, un- 
wieldy from its magnitude, corrupted and effeminated by the wealth 
acquired by its conquests, and governed by weak princes, — or rather, 
having only the semblance of a government, the distant provinces 
grew turbulent, and panted for emancipation. 

Jn the mean time the Goths, originally inhabitants of Scandinavia, 
(at present Sweden and Norway,) called by the ancients the " nursery 
of nations," began to make eruptions into the empire. — Priscus, be- 
lieved to be a brother of the emperor Decius, joined these barbarians, 
and, in attempting to usurp the empire, lost his own life. Decius, led 
into ambush by his own general Gallus, was killed by the Goths. 
Gallus, who aspired to the purple, was killed by his own soldiers. 
Emilian, his rival, fell in the same manner, while marching against 
another competitor, Valerian. The barbarians on all sides poured 
upon the provinces, weakened by these civil wars. Valerian's gene- 
rals gained some victories over them in Gaul and Illyria ; but swarms 
of Scythians invaded Asia Minor, and took Trebizond, Chalcedon, 
Nice, and Nicomedia, while the Persians, under Sapor, gained im- 
portant conquests, and even pillaged Antioch. Valerian, by his own 
imprudence, fell into the hands of Sapor, by whom he was treated as 
a slave till his death. He was succeeded by his son Gallienus, whose 
reign w r as nothing but a continuation of ravages by the barbarians, 
and insurrections of the soldiers. When informed that the Egyptians 
had revolted, he replied with indifferenee, " Very well, cannot we 
live without the linen of Egypt ?" and being told that Gaul was like- 
wise lost, " Is the Republic lost," said he, " because we can have no 
more stuffs of Arras ?" — During his reign a crowd of rebels assumed 
the title of emperors, and occasioned much bloodshed. Trebellius 
reckons thirty of them ; Crevier reduces the number to eighteen. 
Posthumus, who was one of them, deserves to be distinguished from 
the rest ; he reigned seven years in Gaul, with credit to himself : he 



OF THE SEALED BOOK. 

repulsed the Germans, and, according to custom, was murdered by 
his soldiers. 

Claudius IT. retrieved the Roman affairs a little, but he only reigned 
three years. Under Aurelian, and his successors, Tacitus and Probus, 
the two latter of whom, as usual, were murdered, the condition of 
the empire was still farther improved ; but the barbarians had found 
their way into it, and war, almost incessant, was necessary to repel 
them. 

In the year 284, Diocletian came to the throne. The empire being 
pressed on all sides, he sought an assistant for its defence, and in 286 
fixed upon Maximian for his colleague, a Pannonian of obscure birth, 
ferocious, but a good soldier. The empire still remained one body, 
but it had now two heads, — a system which was afterwards productive 
of the most pernicious effects. In the mean time it had its advan- 
tages: Maximian drove out of Gaul those formidable Germans, who 
were incessantly renewing their incursions ; and Diocletian was 
equally successful against the Persians and barbarous nations in the 
east: To guard against new dangers, Diocletian resolved to name 
two Caesars, who should each command an army, with the right of 
succession to the empire ; and Constantius Chlorus and Galerius 
were appointed. In 305, Diocletian and his colleague abdicated the 
empire. They were succeeded by Constantius and Galerius, the 
former of whom died the following year at York, having previously 
named his son Constantine his successor to his dominions. This 
prince was immediately proclaimed by the army, and the Roman em- 
pire was again doomed to the horrors of civil war. 

Galerius, dreading Constantine, refused him the title of Emperor, 
which he conferred on Set ai m In the mean time the city of Rome 
proclaimed Maxentius, the son of Maximian, emperor ; who, incapa- 
ble of supporting himself by his own strength, invited his father to 
resume the sovereignty. Maximian embraced the proposal, after 
having in vain solicited Diocletian to adopt the same conduct. Seve- 
rus, betrayed by his army, was in a short time obliged to open his 
veins. Maximian, dreading Galerius, retired into Gaul, and united 
Constantine to his interest, by giving him his daughter in marriage. 
Galerius soon followed. Maxentius seduced part of his troops, but 
Galerius escaped. Maximian made this a pretext for attempting to 
depose his own son, but failing, fled from Rome, and again returned 
to Constantine, whom he tried, but without success, to engage in the 
war. He then joined Galerius, quarrelled with him soon after, and 



56 OF THE SEALED BOOK. 

again joined Constantine. At length, attempting the life of Constan- 
tine, he was forced to strangle himself. Galerius died in the follow- 
ing year, and Maximian and Licinus divided between them the pro- 
vinces he had possessed. 

Maxentius, in the mean time, sought the destruction of Constan- 
tine, under pretence of revenging his father's death, while Constan- 
tine meditated his ruin, under colour of freeing Rome from the oppres- 
sion of a tyrant, who was universally execrated. Maxentius had 
made many enemies, by persecuting the Christians, who were now 
numerous in the empire. Constantine resolved to turn this to his 
own benefit, avowed himself a favourer of the Christians, and fixed 
the monogram of Jesus Christ on the Labarum, which became the 
principal standard of the Romans. In a short time he passed the 
Alps, bore down everything before him, and encamped within two 
miles of Rome. Maxentius at length ventured to give him battle, 
was defeated and slain. Rome gladly received her deliverer ; the 
senate dedicated temples to him, and Africa even appointed priests 
to pay divine honours to his family ! 

After this victory, which happened in the year 312, Constantine, 
and his colleague, Licinus, immediately secured to the Christians the 
power of living according to their own laws and institutions ; a pri- 
vilege which was confirmed by an edict drawn up at Milan, in the 
following year. In the mean time, Maximian, who reigned in Asia, 
was forming plans for dethroning Licinus and Constantine. Licinus 
marched against him, who, being defeated, destroyed himself by 
poison. 

The empire had now only two masters, and had some reason to 
expect a cessation from the intestine wars with which it was wasted, 
for Licinus was married to Constantine's sister. Consanguinity, how- 
ever, is no barrier against the encroachments of ambition. In 314, 
the two princes quarrelled, a battle ensued, and Licinus was defeated. 
This was followed by a treaty of partition, by which Licinus was 
obliged to cede to the conqueror, Greece, Macedonia, Pannonia, Dar- 
dania, Dacia, all Ulyria, and Mcesia Prima. 

In order to fix the empire in his own family, Constantine gave the 
title of Csesar to his three sons, Crispus, Constantine, and Constan- 
tius, then infants, Peace continued for a few years, and he had time 
to apply himself to the affairs of Christianity. To please the enlight- 
ened clergy of the age, the Papian Poppaean law against celibacy was 
repealed, and the privilege of Vestals, to make bequests by will, 



OF THE SEALED BOOK. 57 

before they were of age, was granted to persons of both sexes, " who 
consecrated themselves to evangelical virginity," as if the ravages of 
war had not been a sufficient drain on the population and strength of 
the empire, without the aid of edicts subversive of the first law of 
nature. 

In 324, the war was renewed between the two emperors. Licinus, 
defeated in diiferent battles, was reduced to the necessity of throwing 
himself at the victor's feet. He obtained a promise of his life, but 
was soon after strangled ! 

Having now no rival, Constantine gave importance to the wrangles 
of sophists, by dignifying them with the nature of the affairs of state. 
Sophisms and heresies followed : councils were called to settle these 
ecclesiastical disputes 5 penal laws succeeded, and Christians perse- 
cuted Christians! 

Having returned to Rome after a long absence, Constantine ren- 
dered himself odious to the citizens, by ordering his son Crispusto be 
put to death, at the instigation of his step-mother, without trial ; and 
by executing afterwards, on a bare accusation, the empress herself. 
Several persons of rank also perished without any known reason, and 
among others the younger Licinus, a boy of twelve years of age. A 
placard was affixed to the gates of the emperor's palace, describing 
him as a second Nero ; every mouth was filled with reproaches and 
curses ; such was the rage of the populace, that they 2ven dared 
openly to insult him, and he left Rome in disgust. Behold, in the 
execrable crimes of Constantine the Great,* the true origin of the 
new capital of the Roman empire, the building of which accelerated 
its ruin. Byzantium rose into a magnificent city, received the name 
of Constantinople, and to its grandeur were sacrificed the strength and 
interests of the empire. To people it a law was passed, by which the 
landholders in Asia were deprived of the natural right of disposing of 
their estates, even by will, unless they had a house in that city. Pri- 
vileges of every kind, corn, wine, and oil, were lavished on the in- 
habitants. The Alexandrian fleet, which used to furnish Rome with 
corn, was destined to supply the new city ; 80,000 measures of wheat 

* I ought not to pass over in silence, the many attempts which have been 
made to palliate the crimes of Constantine. — In a note to his Assize Sermons, 
pp. 30 — 32, Dr. Valpy has defended his character in a plausible manner. Yet 
he has the candour to acknowledge some of his faults. " Such was (says he) 
the influence of Christianity in a prince, who, though he was often a prey to the 
passions which assailed him, was at his death universally regretted, and dignified 
with the title of " Restorer" of his country. 



58 OF THE SEALED BOOK. 

were daily distributed among the people ; and in a short time the 
Asiatic fleets were also employed in furnishing the necessary supply. 
Rome lost many ol its principal citizens, its riches, lustre, power, 
though more than ever necessary, to enable it to withstand the inva- 
sion of the barbarians. By an excessive multiplication of dignities, 
burdensome and infamous imposts were rendered necessary. To 
crown the folly of this reign, the troops destined for guarding the fron- 
tiers were withdrawn and placed in garrison in the cities, a measure 
which, according to Montesquieu, " produced two evils : the removal 
of the barrier which restrained so many nations, and the effeminacy 
of the soldiers, who now frequented the cities and theatres." 

Such was the internal fire with which " the great mountain" was 
wasting and consuming itself at the time of Constantine, " filling the 
third part of the sea," the nations composing the Roman empire, with 
desolation and bloodshed. The consequences that might be expected 
followed. Its fall was accelerated, and it gradually became a prey to 
the various nations by which it was invaded. 

Section II. — Of the evils that resulted from the Great Mountain, 
burning with fire, being cast into the sea. 

"The third part of the sea became blood ; and the third part of 
the creatures which were in the sea, and had life, died ; and the third 
part of the ships was destroyed." 

That the third part of the sea politic, the community of nations? 
was imbued with blood by those civil wars of which I gave a brief 
outline in my last, has been sufficiently evinced in the detail. Weak- 
ened and paralysed by those bloody feuds, the miseries of the Roman 
people were aggravated from the period to which I have brought 
down the history, by the unceasing and increasing incursions of the 
barbarians, who, from time to time, effected settlements in different 
provinces, and at length wrested the civil power from the hands of 
the natives even in the heart of the empire. Those who were pos- 
sessed of political life, being thus deprived of their power, are said to 
have " died ;" and the " third part of the ships," that is, as has before 
been shown, the regular political intercommunication among the dif- 
ferent and distant parts of the empire was destroyed. This will ap- 
pear abundantly intelligible from the following detail : — 

After the death of Constantine, (An. 337) his three sons, Constan- 
tine II., Constantius, and Constans, agreeably to his will, were saluted 



OF THE SEALED BOOK. 59 

emperors. The two brothers of the late emperor, with their sons, 
were ordered by the new sovereigns to be put to death, lest their 
ambitious views should excite troubles in the empire ! All fell victims 
to this barbarous order, except two of the youths, Gallus and Julian, the 
latter of whom rose afterwards to the imperial dignity. Two of the em- 
perors, as might be expected, soon disagreed about the extent of their re- 
spective territories. Constantine, to whom Britain, Gaul, and Spain, 
were allotted, wished to obtain a part of Italy — war followed ; he was 
defeated and slain, (anno 340) and Constans remained sole master of 
the west till the year 350, when he was assassinated by order of 
Magnentius, one of his commanders, who revolted and assumed the 
purple. — A war followed between Constantius and Magnentius ; the 
latter, who was an object of hatred in Rome, took refuge in Gaul, 
was defeated in Dauphine, by the emperor's generals, and per- 
ceiving that his soldiers were resolved to deliver him up, destroyed 
himself. 

Freed from this enemy, Constantius, under pretence of destroying 
the late usurper's party, established a system of espionage and pro- 
scription, that became more intolerable, and struck more terror than 
even the invasions of the Franks, Alemains, and other barbarians. 
He assumed the titles " Master of the World" and " Eternal," — a 
pride which was accompanied with all the refinements of tyranny. 
Dreams were made capital crimes, and virtuous men were obliged to 
conceal themselves. His general, Sylvanus, who had protected Gaul 
against the barbarians, accused by calumny, and dreading everything 
from an ungrateful, perfidious court, caused himself to be proclaimed 
emperor. Ursinicus, who had equally signalized himself in the east, 
and who had been treated with similar ingratitude by the court, was 
sent against him. Sylvanus was slain, and his troops immediately 
dispersed : — but the emperor chose rather to lose that province than 
send reinforcements to the general, whose merit gave umbrage. Gaul 
was thus abandoned as a prey to the Franks, Alemains, and Saxons, 
who ravaged the country, after destroying 45 towns on the banks of 
the Rhine. Pannonia and Upper Mcesia were laid waste by the 
Quadi and Sarmatians, and the east was afflicted with dreadful in- 
cursions of the Persians, while Constantius, inattentive to every- 
thing but the squabbles of theologists, spent his time in assembling 
councils, persecuting the defenders of Consubstantiality, and foment- 
ing, under pretence of settling, disputes between the Catholics and 
Arians. 



60 OF THE SEALED BOOK. 

Surrounded with difficulties, produced by his own perverse stupi- 
dity, he at length bestowed the dignity of Caesar on Julian, his own 
cousin-german, and brother of Gall us, who was made governor of 
Gaul, where he behaved with singular prudence and political address. 
He quickly drove out the invaders, and even pursued them to the 
other side of the Rhine. He soon became the object of the empe- 
ror's envy. The flower of his army was ordered to Constantinople, 
and Gaul was again on the point of being lost ; but the soldiers, when 
he gave them orders to march, refused to obey, proclaimed him em- 
peror, and forced him to accept the diadem — to which he had per- 
haps less real reluctance than he affected. Julian was fortunate. 
Constantius died in Cicilia, on his way to oppose him, and he ob- 
tained peaceable possession of the throne in the year 361. 

He was an enemy to Christianity, but it may be asserted with 
truth, that to real Christianity he did much less injury than his foolish 
predecessor, or even Constantine, the idol of bigotry. He is charged 
with * encouraging the sectaries and schismatics, who brought dis- 
honour upon the Gospel by their divisions ;"* but this only proves 
that he would not, like his pious predecessor, allow them to persecute 
each other. Even his enemies allow that he " affected to appear 
moderate in religious matters, unwilling to trouble any on account of 
their faith, or to appear averse to any sect or party."* But why call 
this affectation, if his actions did not belie the character? But " by 
art and stratagem he undermined the church, removing the privileges 
that were granted to Christians and their spiritual rulers ;"* or, as 
another historianf states it, " he revoked the privileges of the Clerks, 
abolished the distributions established by Constantine for their benefit, 
and that of widows and virgins, obliged the Christians to rebuild the 
temples at their own expense, and excluded them from all employ- 
ments." But Christians have no real cause of complaint in being 
obliged to provide for the expenses of their public worship : the 
temples, which they were compelled to rebuild, they had themselves 
overthrown, in violation of the public peace ; and, as to exclusion 
from employments, it is still common, in some countries, to exclude 
Dissenters from offices of trust.J His reign, however, was but short. 



* Moshiem. t Millot. 

t This is not to be considered as a complaint. Although it is incumbent on 

Christians to be subject to the civil powers under which they live, and to obey 

them in everything which interferes not with the commands of Christ, in as far as 

the concerns of his kingdom, " which is not of this world," prevail with them, 



OF THE SEALED BOOK. 61 

In 363, he lost his life in a war with the Persians, and was suc- 
ceeded by Jovian, who terminated the war by giving up to Sapor five 
provinces on the Tigris, which had formerly belonged to his great- 
grandfather, with immediate possession of Nisbis, Singara, and some 
other places in Mesopotamia. This was the first actual dismember- 
ment of the empire. 

Jovian died soon after (in 364), and the army gave the purple to 
Valentinian, who named his brother Valens as his colleague. The 
barbarians having no longer a Julian to contend with, the Alemains 
poured into Gaul and Rhcetia, (Tyrol, Trent, &c.,) the Quadi and 
Sarmatians into Pannonia, the Picts and Scots into the Roman terri- 
tories in Britain, the Goths into Thrace, the Moors into Africa, and 
the Persians into Armenia. To make head against so many enemies, 
the two emperors divided their dominions. Valentinian reserved the 
west to himself: Valens had the east, i.e., Egypt, Asia, and Thrace — 
Valentinian drove out the invaders, but he had recourse to assassins, 
and means which load his name with infamy ; and from this time the 
Romans became every day more barbarous and abandoned. This 
wretch had two favourite bears fed with the carcases of those whom 
he put to death. He died in 379, and was succeeded by his son 
Gratian, with whom the army associated his brother Valentinian the 
Second. 

Valens si ill reigned in the east, deservedly hated by all his subjects. 
He obtained some slight advantages over the Persians ; but all that 
the empire had hitherto suffered from them, or from its other invaders, 
was nothing compared to the evils that were now to be inflicted by 
the Huns, a nation which struck such terror, that the historian 
Jordannes derives its origin from the commerce of devils with witches. 

According to accounts extracted by De Guignes from Chinese 
authors, the Huns, a people entirely unknown in Europe, where 
they were one day to commit such devastations, were known in China 
many centuries before the Christian era. They were inhabitants of 
a country or the north of that empire, extending 500 leagues from 
west to east, where they bordered on the Mantchew Tartars, and 300 
from north to south, reaching to Tibet and the Great Wall of China, 
which was built to defend that empire against their lawless incursions. 

they will, if they can be free and disentangled from the concerns of this world, 
use it rather. Considering the humility taught and exemplified by Jesus, 
how could it be viewed as consistent in his disciples to be solicitous about offices 
of honour and authority in the kingdoms or societies of this world? 



62 OF THE SEALED BOOK. 

In. a word, they were the most formidable people Tartary ever pro- 
duced. Civil wars having broke out among them, the northern Huns 
were vanquished, and retired westward. Several hordes united near 
Siberia, but being driven from their possessions by new tribes pouring 
into western Tartary, they went southward, passed the Wolga, and 
attacked the Alans, who dwelt upon the coasts of the Sea of Asoph, a 
roving nation like themselves, but less savage, yet such barbarians 
that they flead their slain enemies, and with their skins made housings 
for their horses. The Alans fled, some to the east, others to the west, 
of the Don, and a third party towards the Danube. The Huns, 
though thus left to occupy the vast country between the Wolga and 
the Don, soon set out again in quest of new habitations, crossed the 
Don, massacred the Alans and other barbarous nations, or forced 
them to join their standards ; drove the Ostrogoths from the Dnieper, 
and then from the Niester, and at last attacked the Visigoths, whom 
they forced to retire across the Danube. In short, these nations pre- 
cipitated themselves upon one another with irresistible weight, bearing 
down every thing before them. 

The Goths, who now occupied the countries from the Danube to 
the Baltic, struck with a panic, and looking on tbe Huns as canni- 
bals, thought of nothing but how they might find an asylum from their 
fury. With this view, about 200,000 of the Visigoths presented 
themselves on the banks of the Danube, entreating the Romans to 
grant them a passage and receive them as subjects who would shed 
the last drop of their blood in defence of the empire. Valens, de- 
lighted with the acquisition of a nation of soldiers, (t granted them a 
settlement in Thrace." The Ostrogoths next appeared, requesting 
the same indulgence. Valens began now to fear the consequences 
that might result from the admission of such dangerous guests, and 
rejected their demand ; but his troops having quitted the Danube to 
escort the former emigrants to Thrace, there was no force to oppose 
their entrance. 

Thus was the barrier thrown down between the Romans and that 
people by whom they had been so long menaced. The Romans, in- 
stead of acting in a conciliatory manner to their new guests, excited 
them to fury by ill usage, and drove them to arms. They overspread 
Thrace like a deluge, filled it with blood and desolation ; and then 
invited the Huns and Alans, who had driven them from their former 
possessions, to increase their army and share in the spoils. Valens 
patched up a peace with the Persians, that he might turn his arms 



OF THE SEALED BOOK. 63 

against this formidable enemy. He arrived at Constantinople, the 
environs of which were already invested with the barbarians, and 
Cratian, who had defeated the Alemains in the west, was hastening 
to his aid ; but, fearful his colleague might share with him in the ho- 
nours of a victory, Valens precipitated a battle with the barbarians 
at Adrianople, in which he lost his life. 

Had the Goths understood the art of besieging towns, they must 
have become masters of all Thrace ; but, though ready to face deatlv 
in any shape, in which the arm of an enemy could inflict it, they 
were panic struck when they found large stones hurled upon them by 
the Roman engines, from the walls of Adrianople. 

Hence, leaving Adrianople, Perinthus, and Constantinople, all of 
which they had attacked, they ranged a wide extent of country, and, 
joined by other barbarians, carried havoc into Achaia on one hand, 
and Pannonia on the other. So feeble was the resistance which they 
encountered, that their leader, Fritigern, remarked, that the Romans 
indeed possessed the country, but only by the same title by which 
flocks possess the lands where they pasture. 

Cratian, finding affairs in such a perilous state when he reached 
Constantinople, admitted Theodosius to a share in the sovereignty, 
conferring on him the empire of the east, with a considerable portion 
of Illyria, Dacia, Mcesia, and all Greece, countries which were then 
wasted by the barbarians. Theodosius adopted the strange policy of 
admitting the barbarians among the number of his troops, immense 
numbers of whom, from the north of the Danube, were allowed to 
serve in his armies. This Theodosius, called the Great by ecclesi- 
astical writers, prohibited the heterodox from holding meetings even in 
private houses; in case of transgression, permitted the orthodox to use 
force against them ; declared certain heretics worthy of death ; and 
assembled successively a number of councils to fix the standards of 
true orthodoxy. Cratian, equally zealous, persecuted the Pagans, 
overthrew the altar of Victory in the senate, and did everything in his 
power to make the Pagans his enemies, lavishing his favours on the 
Alans and other barbarians, whom he preferred to all offices in the 
court and army, even wearing their dress. Such were the means 
now resorted to, by the eastern and western emperors, to heal the dis- 
sensions that prevailed ! 

Maximus, governor of Britain, resolving to profit by the present 
discontents, was proclaimed emperor by the troops under him, crossed 
the northern part of Gaul, and was met by Cratian's army near Paris. 



6i OF THE SEALED BOOK. 

Cratian, abandoned by his troops, fled towards the Alps in disguise, 
but was at length betrayed and murdered in 383. An accommoda- 
tion between Maximus and Valentinian II. followed soon after, by 
which the former was allowed to retain Gaul, Spain, and Britain, his 
title being acknowledged even by Theodosius. Priscillian, a Spanish 
bishop, accused of heresy by a council held at Bourdeaux, appealed to 
the emperor, and, with his disciples, was carried before Maximus, 
who, at the instigation of two zealots, ordered them all to be put to 
death — a proof how well he was qualified for government. He soon 
after threatened Valentinian with a war if he should continue to favour 
Arianism — a mere pretext for attempting to seize on his dominions. 
The young emperor fled to Theodosius, who, armed in his cause, took 
a number of barbarians into the pay, and in Pannonia gained two 
victories over the usurper, who had passed the Alps to meet him. 
Maximus was pursued, taken prisoner, and put to death. The Pagans 
had declared for the usurper, in the hope that he would re-establish 
politheism. The Christians opposed him chiefly because he had been 
just enough to order the rebuilding of a Jewish synagogue which the 
populace of Rome had burnt. 

Religious tumults were now become frequent ; — nor could it be 
otherwise, considering the examples of false zeal that were daily set 
before the rabble by emperors and bishops, but particularly the latter. 
At Calinicum a synagogue was destroyed by the Christians, and a 
church belonging to some reputed heretics by the monks. Theodosius 
ordered them, as in justice he ought, to be rebuilt. The pious 
Ambrose wrote to the prince, that "the Christians would be prevari- 
cators, if they obeyed him, or martyrs, if they chose rather to obey 
God." Emboldened by impunity, these pious men destroyed so many 
synagogues, that Theodosius was at last obliged to order such dis- 
turbers of the public peace to be severely punished ; declaring that 
the sect of the Jews, not being proscribed by law, ought to have the 
free exercise of their religion throughout the empire. Against the 
proscribed sects he was extremely zealous, Reestablished inquisitors 
for the discovery of heretics, drove the Manicheans from Rome as 
infamous persons, and, on their death, ordered their goods to be dis- 
tributed among the people. The excesses to which such absurd laws 
gave birth, cannot be described ; for every one imagining that he had a 
right to murder the proscribed, all were Manicheans whom others 
wished to destroy, till at length he was obliged to prohibit it under pain 
of death. The governor of Thessalonica and several persons having 



OF THE SEALED BOOK. 65 

been murdered in a sedition in that city, this monster privately ordered 
a general massacre of the inhabitants, without an attempt to draw a 
line between the guilty and innocent. They were assembled in the 
circus under pretence of an exhibition of games, and were butchered, 
without distinction of age or sex, to the number of 7000, or, accord- 
ing to some historians, more than double that number. 

In the year 392, Valentinian was assassinated by the instigation of 
one of his own generals, who put Eugenius in his place. In 394, 
Eugenius was defeated and put to death by Theodosius, who died the 
following year, after having divided the empire between his two sons 
Arcadius and Honorius — the eastern part to the former, and the 
western to the latter. From this time the emperors, with very few 
exceptions, were mere instruments in the hands of ministers, women, 
and eunuchs, and it might easily have been foreseen that the sun of 
Imperial splendour was hastening to set. 

From the foregoing epitome, the reader can be at no loss to discover 
how " the creatures that were in the sea, and had life, died." The 
barbarians having once gained a settlement among the natives, very 
speedily gained an ascendancy by their greater courage, fortitude, and 
perseverance. They were better men, better soldiers, more assiduous, 
more virtuous, than the enervated, dissipated, frivolous people, who 
gave them the name of barbarians. Is it a wonder, then, that in 
the scramble for the spoils of this mighty empire, they should expel 
the sycophants who possessed none of those qualifications for office, 
which can alone command preference in times of general tumult % 
Such was the state of things in the very bosom of the empire ; while 
in the distant provinces the yoke was entirely thrown off, and the 
intercommunication by which the distant members yielded their por- 
tion of aid and supply to the general system was entirely destroyed — 
some of the provinces being usurped by the commanders of the army, 
and many more of them subjugated by the foreign invaders. Thus 
" the third part of the ships were destroyed." Nor can it excite 
surprise that 6t the great mountain thus burning with fire," should 
soon after become a prey to the different warlike nations by which it 
was assailed. 

The first trumpet proclaimed the religious contentions which were 
to arise after the first preaching of the Gospel, and the dismal effects 
which these would produce, in a spiritual point of view. The second 
proclaimed the evil they would ultimately produce in a political point 
of view, by wasting the strength of the empire in such a manner, 

i 



66 OF THE SEALED BOOK. 

that at last, it should not be able to resist, with any effect, the attacks 
of the various nations which would come against it. The grand 
catastrophe need not now be detailed, as it forms the subject of the 
fourth trumpet : the narrative of the prophecy, so far as it regards this 
political revolution, being suspended to announce certain important 
changes that were to take place in the church during the same period 
of time. The nature of these changes, which were followed by most 
lamentable effects, are declared by the sounding of the third trumpet, 
which comes next to be considered. 



THE THIRD TRUMPET. 



11 The third angel sounded, and there fell a great star from heaven, 
burning, as it were a lamp, and it fell upon the third part of the rivers, 
and upon the fountains of waters ; and the name of the star is called 
Wormwood: and the third part of the waters became wormwood, 
and many men died of the waters because they were made bitter/' 
Rev. viii. 10, 11. 

In treating of this trumpet, though I shall be as brief as I can con- 
sistently with perspicuity, I shall be under the necessity of taking up 
more of the reader's time than I could wish ; but it is humbly hoped 
that the importance of the subject will compensate for the trouble of 
the perusal. There is not, perhaps, in the whole book of Revelation, 
a single passage that has been more generally misunderstood and 
misapplied than this third trumpet ; and yet, trivial as it may appear 
to some persons, there is not, in the whole book, a single passage, 
the right understanding of which is more necessary to the elucidation 
of the other parts of the prophecy. As the exposition will necessarily 
occupy this and several of the succeeding Numbers, I shall divide 
what I have to offer into Sections. 

PART I. 

Section I. — Of the figures employed, and the general import of tfie 
expressions, in this trumpet. They relate to the church — meaning 
of the word church. 

Stars, as we have seen, signify rulers in the world ; and, in the 
first chapter of this book, we are told that they signify the same in the 



OF THE SEALED BOOK. 67 

church — " The seven stars are the angels of the seven churches, and 
the seven candlesticks are the seven churches." 

Waters, we have also seen, represent the nations of the world. 
The same figure is likewise employed to represent the church, but 
with this difference — the world, which is the larger mass, is sym- 
bolized by waters and seas, but the church by rivers and fountains ; 
and for an obvious reason — in the figurative language of the east, the 
streams of rivers and fountains are living water, in opposition to that 
which is stagnant or dead; and, in the Scriptures, Christians (not 
merely pretenders to the name) are represented " as quickened to 
newness of life," in contradistinction to the men of the world, who 
are considered as being " dead in trespasses and sins." Agreeably to 
the figure here used, the Prophet Ezekiel, chap, xlviii., predicting the 
increase of the church, compares it to " waters issuing out of the 
sanctuary (running water) — a river that could not be passed over," 
possessing such a vivifying influence as to give life wherever it flows — 
filled with a great multitude of fishes, having all trees fit for food 
growing on its banks, whose leaf should not fade, nor their food waste 
away, bringing forth fruit every month for meat, and leaves for 
medicine. But this river came not at once to this magnitude: at 
first, « the waters were only to the ankle? ; then to the knees ; after 
that deep enough to reach the loins ; and lastly, waters to swim in, a 
river that could not be passed over." And we learn from the 22d 
chapter of the Revelation, that this river of living water will not be 
seen in its plenitude till after the Seven Vials of the wrath of God 
have been poured out on those who have opposed the sovereignty of 
His Anointed. 

As the vegetable kingdom is likewise employed as a figure to repre- 
sent the church (See the first Trumpet), those who turn away from 
the service of God are represented as roots which bear gall and 
wormwood, in place of good fruit, Deut. xxix. 18. Christian churches 
were warned by the Apostles to "look diligently lest this root of 
bitterness should spring up to trouble them, and thereby many be 
defiled," Heb. xii. 15; but by the sounding of this trumpet we are 
informed that, in spite of this warning, this wormwood was admitted 
into the waters, and poisoned them to such a degree that " many men 
died of them because of their bitterness." The death here spoken of 
is the same that was indicated by the rider on the " pale horse ;" — 
spiritual death ! — death followed by hell : — but there the victims 
famished, and here they are poisoned : — this leads to a farther inquiry 



68 OF THE SEALED BOOK. 

:ting the meaning of rivers and fountains, as distinguished from 
collections of waters and seas. 

The latter, as we have seen, represent kingdoms or empires com- 
posed of various nations united under one political head. But the 
streams of rivers or of fountains are individually distinct, and, in the very 
nature of things, independent of each other ; and, if we attend to the 
.gs of the Apostles, we shall find that such, in fact, was the case 
with regard to the churches which were planted and put in order 
under their own eyes. The saints in every individual town or city, 
formed the church at that particular place, as the Church at Jerusalem, 
at Antioch, at Cesarea. at Ceuchrea, and at C .:. ], 

xiii. 1, xviii. 22; Rom. xvi. 1: 1 Cor. i. 2: nor are different 
.biles in any country or province ever mentioned as united under 
one head or jurisdiction, or as constituting one church, except where 
Christ himself is spoken of as the head ; on the contrary, like the 
streams and rivers of any country, they are always mentioned in the 
plural number ; for instance, the churches of Macedonia, of Judea, of 
GaJatia, Actsix. 31,xvi. 1 ; 2 Cor. viii. 1 : Gal. i. 22 ; 1 Tue^s ii 14 j 
1 Cor. xvi. 1 ; and in this book of the Kevelation, the seven chu. 
:.. Asia, not the church of Asia, of Judea, Sec. Tnis is a circum- 
stance which deserves more attention than a superficial reader may 
at first view imagine : for, singular as it may appear to many, the 
changing the original signification of the word, which, in our English 
version of the New Testament is translated church, was one of the 
principal means by which the fountains and rivers were poisoned ; — 
or, to drop the figurative expression, it was this that destroyed the 
purity of the primitive churches in their order, doctrine, and 
piine, and at length absorbed them so completely in the communities 
of the nations, that they became one with them, and ceased to be the 
churches of Jesus Christ. 

It is as common now, as it ever was in any age, to say, " If we 
had been in the days of our fathers, we would not have been partakers 
with them in the blood of the prophets,'* Mat. xxiii. 30 ; and so 
of any crime with which men stand charged in the Scriptures. 
Does the poisoning here spoken of still exist ? Can any thing like it 
be found even in our own country ? A brief examination of some par- 
ticulars connected with this question, appears to me the shortest and 
simplest way of making the origin of the evil po : nted out by this 
trumpet perfectly obvious. 

The Greek word ecclesia signifies assembly or congregation, and 



OF THE SEALED BOOK. 09 

lor rendering it church no honest reason can be assigned. It is al- 
leged, indeed, that though the word church is not English, yet having 
by long usage become familiar to our language, and its meaning well 
known, the translators of our English version acted very properly in 
retaining it. But they must have had other reasons for their conduct, 
for throughout the whole of the Old Testament they have not once 
employed the word church, though the Hebrew word which the 
Seventy render ecclesia, occurs very frequently in the original. The 
fact is simply this : among the rules prescribed by King James for the 
version still used were the following : »• 3d. The old ecclesiastical 
words to be kept as the word church, not to be translated congregation. 
4th. When any word has divers significations, that to be kept which 
hath been most commonly used by the most eminent fathers, being 
agreeable to the propriety of the place, and the analogie of faith."* 
Can the source and object of such directions be mistaken? It is 
plain they were perfectly understood by those to whom they were 
addressed ; for they followed not their letter but their spirit, and hence 
have never hesitated to use the word congregation throughout the 
whole of the Old Testament. Nor is this all : even in the New Tes- 
tament they have, in one place, most officiously deviated from the rule 
prescribed to them. In the Acts of the Apostles, ch. xix., where 
the tumult excited by Demetrius and his fellow-craftsmen is related, 
the historian informs us that, when they had dragged Gaius and Aris- 
tarchus into the theatre, " some cried one thing, some another, for 
the ecclesia was confused, and the greater part knew not wherefore 
they were come together ;" that when the town-clerk had appeased 
the people, he said, " If Demetrius and the craftsmen with him have 

a complaint against any man, the law is open, but if ye 

inquire concerning other matters, it shall be determined in a lawful 
ecclesia ;" and that " when he had thus spoken, he dismissed the 
church." Now, why, in this passage, have they no less than three 
times translated ecclesia by the word assembly, while in every other 
place in which it occurs in the New Testament, they have rendered 
it church ? — In their translation of this narrative, another circumstance 
presents itself, which, taken along with what has just been pointed 
out, renders their conduct difficult to be accounted for on any other 
principle than that they were influenced by the same spirit which 
actuated the craftsmen to cry up Diana of the Ephesians. They 



* Fuller's Church History, Book X. p. 46. 



70 OF THE SEALED BOOK. 

make the town clerk to say, u Ye have brought hither these men. 
which are neither robbers of churches, nor yet blasphemers of your 
goddess." From such a version, one would certainly expect to find 
in the original either ecclesia, or some of its derivatives or compounds, 
but no such word presents itself. Can we doubt the motive, then, 
that induced them to change temple robber (kierosylos) into church 
robber?* 

It is impossible to find language to express, in terms of sufficient 
reprobation, the detestable nature of the means that have been em- 
ployed to involve and retain the world in darkness. What has just 
been stated is only a small sample of the u policy by which the king 
of impudent countenance, and versed in dark sayings, has caused craft 
to prosper, Dan. viii. 23, 25 ; for these were but novices at the trade, 
compared with the *" great shining star" that took the lead in this im- 
pious traffic ; but we are ever so ready to shift all reproof from our- 
selves, that I thought it might be useful to give here an instance of the 
degree of proficiency to which some among us have attained, in ex- 
tracting the essence of wormwood; for, in proportion as men are led 
to see the artifices that have been employed to deceive them, will they 
be anxious to discover the nature and origin of the means that have 
been employed to obscure the truth. 

On the first propagation of Christianity in the world, those who 
embraced the truth in any place were joined together in fellowship to 
observe the ordinances of Christ The first congregations were 
formed by the Apostles themselves, in Judea, and others were soon 
?.:":-: e=:?.:'.:?iri z~:t.z :'-.r ifs:ier. c:-vr::s. T.ese we:f ::: .e:": 
to frame an order of government and discipline according to their own 
notions ; every thing among them, on the contrary, was established 
according to the model of the Christian assemblies, which " in Judea 
were in Christ Jesus;" and which had received their order from the 
Apostles themselves. T the evidence given by them that 

a they had received the word preached by the Apostles, not as the 
word of men, but (as it is in truth) the word of God," 1 Thes. ii. 13, 
14. Xor can any other evidence be given by us of the sincerity of 
our profession of Christianity ; for u he that heareth the Apostles 
heareth Christ : and he that despiseth their authority, despiseth that 
of Christ," Luke x. 16, who sent them to " disciple all nations, 

* A translation of the Bible, in nse before the present one, gives the town 
clerk's words thus : " These men, which have neither lommitted tmcrilege, 
neither do blaspheme your godde ; 



OF THE SEALED BOOK. 71 

teaching them to observe all things whatsoever He had commanded," 
Mat. xxviii. 20. 

The doctrines, order, and discipline, to be maintained in Christian 
assemblies, are detailed in the writings of the Apostles and Evange- 
lists. The " Gospels were written that men might believe that Jesus 
is the Messiah, the Son of God, and that believing they might have 
life through his name," John xx. 31 : the " Acts of the Apostles," 
to make known to us those infallible proofs by which he was shown 
alive after his passion ; the manner of his ascension, ch. i. ; the ful- 
filment of his promise in sending the " Holy Ghost," ch. ii. ; the way 
in which the Gospel was preached, first to the Jews, ch. ii. — viii., 
then to the Samaritans, viii., and, lastly, to the Gentiles, viii., x., xiii., 
&c. ; and to inform us how the first churches were established and 
organised by the Apostles : and the " Epistles" were written for the 
express purpose of correcting practices and doctrines contrary to those 
enjoined by the Apostles, and to instruct the Christian congregations, 
and consequently all their members, in every thing that regarded their 
faith and practice, as bodies and as individuals, " that after the decease 
of the Apostles they might be able to have these things always in re- 
membrance," 2 Pet. i. 15 ; i( being thereby perfectly and thoroughly 
furnished unto every good work," 2 Tim. iii. 17. This care on the 
part of those who first preached the gospel was necessary ; for they 
well knew, that " false teachers were to arise up after them, who 
would bring in damnable heresies," and convert religion into a trade, 
2 Pet. ii. 1 — 3 ; that " grievous wolves" were to enter among the 
bishops, who would not spare the flock, but speak things contrary to 
what the Apostles had enjoined, Acts xx. 29; and that a time would 
come when those professing Christianity would " not endure sound 
doctrine ; but, after their own desires, have a crowd of teachers to 
tickle their ears, being turned from the truth unto fables," 2 Tim. iv. 
3. This corruption, the manner in which it reached its height, and 
the consequences that followed, are the subjects of the third trumpet. 
To understand it, we must examine a little what was the order and 
discipline established by the founder of our religion for the govern- 
ment of the assemblies collected in his name, and for preserving their 
purity. For this end it will be necessary that we ascertain, of whom 
these assemblies were composed, and how the members were ad- 
mitted to fellowship: what office-bearers* were instituted among 

* Some object to calling the servants of the church office-bearers, as convey- 
ing something of the authority and lordship of the great ones of this world; but 



72 OF THE SEALED BOOK. 

then) by the Apostles, and their duties — the manner in which their 
public meetings were conducted — their discipline, and the end in- 
tended to be gained : — Of these in my next. 

Section II. — Of whom the primitive Christian assemblies were 
composed, and how the members were admitted into fellowship. 

The very circumstance of salvation proclaimed through a crucified 
Saviour, implies that mankind have departed from God, and merited 
his wrath ; for to talk of restoring a man to health who has no ma- 
lady, of giving sight to him who already sees, of redeeming one who 
is not a captive, but a free man, would not be less absurd than " to 
call the righteous to repentance." The Scriptures of truth have de- 
clared, that " there is none righteous — no, not one ; there is none 
that understandeth, there is none that seeketh after God." " All the 
world is guilty before him," Rom. iii. The same Scriptures declare 
also " glad tidings" — that the Messiah, promised by Jehovah, "to 
finish transgression, make an end of sin, and bring in everlasting 
righteousness," Dan. ix. 24, came into the world at the time appointed, 
"abolished death, and brought life and immortality to light," 2 Tim. 
i. 10 ; "that Christ died for our sins, that he was buried, and that he 
rose again, the third day, according to the Scriptures," 1 Cor. xv. 
1 — 3 ; and that " men are saved by receiving or crediting this good 
news, and keeping it in memory ;" for the word of faith preached by 
the Apostles was very simple : " The word is nigh thee, in thy 
mouth and in thy heart ; if thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thine heart that God hath raised 
Him from the dead, thou shalt be saved" Rom. x. 8, 9. 

These good tidings the Apostles proclaimed to men, guilty and vile, 
as they found them ; and those who gladly received them were, on 
confessing the Lord Jesus with their mouth, immediately baptised and 
added to the church, without any previous qualification whatever, or 
any other proof o^ the sincerity of their conversion either required or 
expected. That the profession of faith required from the converts 
was short and simple, is proved by the case of the Eunuch, Acts viii. 
When Philip joined him, he was reading in Isaiah this passage, " He 
was led as a sheep to the slaughter ; and like a lamb dumb before 
his shearers, so opened he not his mouth." Philip began at the same 



it will be seen that this writer, though he uses this term, is very far from encour- 
aging any lordship among the disciples of Jesus. 



OF THE SEALED BOOK. 73 

Scripture, and " preached unto him Jesus." And, as they went on 
their way, " See, here is water,'' said the Eunnch, " what doth hin- 
der me to be baptised ?" Philip replied, " If thou believest with all 
thine heart, thou mayest :" and he answered, "I believe that Jesus 
Christ is the Son of God ;" and Philip baptised him. That this was 
not a singular instance of a convert instantly baptised on professing 
the faith, but the general and common practice, is plain from the 
preaching of Peter, recorded in the second chapter of the Acts of the 
Apostles, and the consequences that followed. He charges his 
audience with " having taken, and, by wicked hands, crucified and 
slain that same Jesus whom God hath constituted both Lord and 
Messiah ;" and yet' we are informed, that those who gladly received 
the word of salvation were baptised, and "the same day there were 
added aBout three thousand souls" to the number that " continued 
stedfastly in the Apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers ;" — that is, on professing their faith in Jesus, 
they were baptised, and by that act admitted members of the church 
at Jerusalem. — To enumerate instances is not necessary, only it may 
be proper to add, that both men and women were admitted in the 
same manner, Acts viii. 12, and also their households, Acts xvi. 15, 
33 ; and when admitted, they were taught and required to manifest 
the sincerity of their profession " by observing all the things com- 
manded by him who died, the just for the unjust ; and by abstaining 
from even the appearance of evil." 

Section III. — Of Government — Of the Office-Bearers in the 
Church; and first, of Bishops or Presbyters. 

Having ascertained of whom the primitive Christian congregations 
were composed, and how the members were admitted into fellowship, 
it is necessary that we should understand how they were governed ; 
or, in other words, what laws were instituted for preserving them in 
their purity, and insuring a due observance of all things commanded 
by him who is " the head of his body, the church ;" for, without a 
knowledge of this, we shall never understand in what that defection 
consisted, which made them become like filthy "stagnant water," 
impregnated with " gall and wormwood," when they lost their primi- 
tive character, compared in this trumpet to " rivers and fountains of 
water," opposed to thafc which is dead and stagnant. 

No society whatever can exist without some kind of government, 

K 



74 OF THE SEALED BOOK. 

nor can any government be administered without office-bearers. 
That nothing might be wanting for the maintenance of the most per- 
fect order in the kingdom of the Messiah, a regular code of laws was 
given by him to his subjects, every one of whom was appointed guar- 
dian of these laws ; and regular office-bearers were instituted for 
their better maintenance, and to see them duly executed. Indeed, the 
appointment of these office-bearers, and the duties to be observed by 
them, are a part of the laws ; and without them the body becomes 
defective in its organization. 

In every state, the enacting of laws belongs to the law-giver. 
Every subject is bound to obey them. Neglect, or a breach of the 
laws on the part of the subject, renders him liable to the penalties de- 
nounced by them. And he who takes upon him to set aside any of 
the laws, or to enact new ones by his own authority, usurps the place 
of the Sovereign — that is 3 he becomes a rebel. 

It will not be denied by any person who calls himself a Christian, 
that the Messiah remains eternally the supreme head of his church, 
and that the laws of his kingdom are declared in the New Testament. 
There we find bishops and deacons spoken of as office-bearers in the 
churches of Christ. How were they appointed? What were the 
duties enjoined them ? Were any other offices appointed by Christ ? 
These are important questions ; but we must take our answers, not 
from any man or set of men, but from the testimony of the " Faithful 
and True Witness" himself. 

Elders (Presbyteroi, Presbyters,) or Bishops (Episcopoi, Over- 
seers,) were appointed, not in one congregation, to rule over many, 
but in every congregation, Acts xiv. 23, and, consequently, in every 
city where there was one, Titus i. 5. Every man who filled this 
office was required to be " blameless, the husband of one wife,* vigilant, 



* The husband of one wife. — This first part of the blameless character of such 
as were to be appointed to the office of bishop, has led some to consider no man 
qualified for that o ffice, or for the office of a deacon, who, after the death of a first 
wife, marries a second. But how can this be the meaning of the words? Does 
not death dissolve the connection between husband and wife ? Is it not, then, as 
blameless, yea as honourable, in a man to marry a second time as it was the first? 
This version of these words, which has led to a practice not much removed from 
the Romish celibacy, is similar to that of a Protestant translator, who, in his zeal 
against that doctrine of" the mother of harlots," thus rendered, Actsi. 14," These 
all continued in prayer and supplication with their wives.'" The words of the 
Apostle (aner mias gijnaicos) are literally man of one woman. Doubtless many 
who had been transgressors against the law of God, with regard to the honour of 
the marriage bed, both among the Jews, Matt. xix. 3 — 12, and among the 
Gentiles, Rom. i. 24, &c, became obedient to the faith preached to all nations ; 



OF THE SEALED BOOK. 75 

sober, of good behaviour, given to hospitality, apt to teach ; not given 
to wine, no striker, not greedy of filthy lucre; but patient, not a 
brawler, not covetous, one that ruled well his own house, having his 
children in subjection, with all gravity ; not a new convert, lest being 
elated with pride, he should fall into the condemnation of the devil," 
1 Tim. iii. ; " not self-willed, a lover of good men, just, holy, holding 
fast the faithful word, as taught by the Apostles," Titus i. 

That elder and bishop mean one and the same office is so plain in 
the New Testament, that no common degree of effrontery and artifice 
was required to hide it from the eyes of the people. One or two 
examples taken from our English version will serve to prove the one 
and illustrate the other. In the history of Paul's travels to propagate 
the Gospel, we are told, Acts xx. 17, that "from Miletus he sent to 
Ephesus, and called the elders of the church (presbyterous tes ecclesias), 
and said to them, ver. 28, Take heed unto yourselves, and to all the 
flock over the which the Holy Spirit hath made you bishops" (episco- 
pous), in our English version, " hath made you overseers." Here the 
elders and bishops are the same persons, and, of course, these appella- 
tions mean one and the same office ; but, if episcopos means over- 
seer, how comes it that in no part of the New Testament have our 
translators so rendered that word, excepting in this solitary instance 1 
It is true, indeed, that in anoiher place, 1 Pet. v. 2, they have 
rendered episcopountes by the words taking the oversight, but there 
also the persons addressed are the presbyterous, ver. 1, who are 
exhorted to " feed and oversee the flock, not for filthy lucre, neither as 
being lords over the heritage." In justice, however, to our translators, 
I must here mention another passage, of which they have given an 
honest version, so far as it does not conceal that the elders and bishops 
there spoken of, are the same persons, and fill the same office j* I 

but by this direction to Timothy and Titus, no man was to be appointed a bishop 
or a deacon who lived with more than one wife, who had put awsy a wife and 
married another, or who was not an example of purity to those among whom he 
was to maintain the injunction " to abstain from fornication," Acts xv., 1 Cor. 
v., vi., vii. 

* I am sorry I cannot give unqualified praise to the whole of their version of 
this passage. Why was catasteses rendered by ordain, in preference to appoint 
or establish ? Because " the old ecclesiastical words" were ordered " to be 
kepi" in their translation. For the same reason we read in Acts xiv. 23, " When 
they had ordained them elders in every church, they commended them to the 
Lord." If the word cheirotoneo is here properly rendered to ordain, why did 
they disregard King James's injunction, and prefer another version of the same 
word in 2 Cor. viii. 19 ? There we read, " We have sent with him the brother 
who was chosen of the churches to travel with us." In the first of these passages, 



/O OF THE SEALED BOOK. 

mean the instructions given by Paul to Titus, ch. i. : "I left thee in 

Crete, that thou shouldest ordain elders in every city If any 

be blameless: for a bishop must be blameless:'* — but the 

sense would have been more obvious had they given the latter part of 
these words thus — t; for an overseer* must be blameless." 

From the passages of the last reference, it appears not only that the 
primitive churches had presbyters or bishops (the same office being 
understood by both these terms), but that each particular congrega- 
tion was so furnished ; nay more, that every perfect organized church 
had a plurality of overseers or elders. Agreeably to this, we find Paul, 
after preaching the Gospel at different places, ' ; ordained them elders 
in every congregation ;" and, when he writes to the believing Philip- 
pians, i. 1, he addresses his epistle to all the saints, with the overseers 
and deacons. It would be, however, begging more than the premises 
will warrant, to infer from this that no assembly of Christians could 
properly be called a church, where there was not two elders. Such 
an assertion would be a contradiction in terms. It would be asserting 
in the same breath and with the same words, that the people 
gregated or assembled together are not congregated or assembled. In 
the very nature of things, there can be no overseer till there be a nock 
to be looked after ; and, to affirm the contrary, would imply another 
contradiction as palpable as the former. In point of fact, we know 
that the first Christian assemblies were formed before the office- 
bearers were appointed. The very business of appointing elders in 
every church, which was performed by Paul and Barnabas, at Derbe, 
Lystra. Iconium, and Antioch, implies that at these places congrega- 
tions were already established. Indeed, we are expressly told that 
Paul and Barnabas prayed with them, and commended them to the 



Titus only is named : in the second, they suppose the ordination *o be made by 
Paul and Barnabas, exclusive of the churches ; but, in the third, the ordination 
was by the churches; and an L : n might have shown that every 

Christian congregation has some share in ordaining its own officers. In an old 
translation. 23 reads thus — " When they had ordained them elders by 

election, in every church, and prayed'" — with a marginal note on the import of 
the original word, as furnishing a proof'"' that ministers xcere not made vcithout 
the consent of the people." But James and b ?'iked this version and 

these ideas. 

* Had the word episcopos been : ndered overseer, in our common 

version, it would have been more intelligible to th eader, for whose 

benefit the translation was professed to be made. Whether it was from inatten- 
tion or design, it is most singular that it has been rendered lishop wherever it 
occurs, excepting only in those places where it would have been obvious to every 
reader that that office and the office of elder is one and the same. 



OF THE SEALED BOOK. 77 

Lord, on whom they believed, Acts xiv. 21, 23. But, though it can- 
not be questioned that, in the natural order of things, churches must 
be formed before pastors can be appointed, it is equally clear that no 
congregation, in the Scripture sense of the word, can be considered 
as perfectly organized till it has presbyters. We learn from Paul's 
Epistle to Titus, that different congregations in Crete were in this im- 
perfect state ; and therefore he speaks of them as still wanting part of 
their order, and desires Titus to " set in order the things that were 
wanting, and appoint elders in every city." From this we are bound 
to infer that it was the duty of Christian congregations to perfect their 
order, as soon as they could find among them persons qualified to fill 
the offices of overseers or elders, and deacons — the only offices ap- 
pointed by the Apostles as necessary to their perfect order. And it 
seems reasonable also to infer that, as congregations might and did 
exist before bishops and deacons, and might be able, where the num- 
ber of members was but small, to find only one person, instead of a 
plurality, endowed with the requisite character for either of these 
offices — in such a case, it was their duty to appoint that one, as a 
step towards their perfect organization ; but, being only a step to- 
wards perfect order, and not that perfect order itself, they would, as 
soon as they could find others qualified for office, proceed to their ap- 
pointment also, obeying the Apostolic injunction, " Let all things be 
done decently and in order," — that is, agreeably to the order esta- 
blished in " the churches which in Judea were in Christ Jesus." 

It is not essential that a large number of believers should be col- 
lected to establish a church. " Where even two or three are gathered 
together in the name of Christ, there is he in the midst of them," — 
there is a church — there is a " daughter of Zion,"* Matt, xviii. 20. 
This passage is commonly considered merely as a promise, that wher- 
ever a few Christians meet in the name of Christ, for mutual edifi- 
cation, he will be with them to bless them. Of this no doubt can 
exist. But, however true this proposition may be in itself, it is not 
the sense of the passage ; for the (t two or three gathered together," 
or " assembled," (Synegmenoi, literally synagogued,) are rhe vety 
same mentioned three verses before, ver. 17, and there called " the 
church" {Ecclesia)^ The duty inculcated in this place, amounts 

* " God is in the midst of her," Psa. xlvi., Zeph. iii. 14, Zech. ii. 10. " Let 
her camp be kept undented," Num. v. 2, 3 ; 2 Cor. vi. 14 — vii. 1. 

f The mere English reader should be informed that Ecclesia and synagoge 
(synagogue), have precisely the same signification, namely, " congregation" or 



78 OF THE SEALED BOOK. 

then to this — that in no place were his disciples to neglect the mode 
of discipline pointed out by their Master, on the pretext that they 
were not sufficiently numerous to consider themselves as a church ; 
for, though their number should not exceed " two" or u three," if 
gathered together in his name, or, in other words, associated for the 
purpose of observing his ordinances, the all things commanded by 
him — he " who walketh in the midst of the churches" (Rev. ii. 1), 
assures them he will be present in their assembly. But, if so small 
a number constitutes a church, it follows that a church may exist 
without a plurality of presbyters and deacons, though it is equally 
plain from the Scriptures, that where the number of believers, and 
the gifts found among them admit the regulation, they are bound to 
have such a plurality. 

In the next Section, I shall, as far as I have been able to discover 
it, state what appears in the Scriptures respecting the election of those 
office-bearers, called Presbyters or Bishops. 

Section IV. — Of the Election of Bishops or Presbyters, and their 

Duties, 

That the election of the bishops was in the whole congregation, is 
not expressed in so many words in the New Testament, but may be 
most certainly inferred from the instructions given to Timothy and 
Titus, respecting those who were to be appointed to offices. They 
were to be persons of irreproachable character, on the most positive 
proof, adduced — by whom, but by the congregation? Without this 
proof they could not be set apart to their office, by the imposition of 
hands, which was the method employed, and therefore Timothy is 
charged — " lay hands suddenly on no man." The same inference 
may be drawn from the injunctions given to the churches to live in 
unity, " being perfectly joined together in the same mind, and in the 
same judgment, avoiding all contentions," 1 Cor. i. 10 ; for how could 
this be, if they were not agreed respecting the character of those set 



" assembly." Thus, in Acts xiii. 42, we are told, that " when the Jews were 
gone out of the (synagoges) synagogue, the Gentiles begged that the same words 
might be preached to them the next Sabbath ;" and that ct when the (synagoges) 
congregation was broken up, many of the Jews and religious proselytes followed 
Paul and Barnabas." And the Apostle James, ii., speaking of meetings of the 
church, says, " If there come into your (synogogen) assembly a man with a gold 
ring/* &c. 



OF THE SEALED BOOK. 79 

over them 1 But how was their mind and judgment to be ascertained 
in any case, if not as publicly expressed as we know it was in the 
election of the " seven deacons" at Jerusalem 1 From this conside- 
ration, a probable interpretation may be offered of two passages in first 
Timothy, which have embarrassed all the commentators I have seen, 
excepting those who are never embarrassed with any thing. In chap, 
i. 18, Paul says, " This charge I commit unto thee, son Timothy, 
according to the prophecies which went before on thee, that thou by 
them mightest war a good warfare." And in chap. iv. 14, he says, 
" Neglect not the gift that is in thee, which was given thee by pro- 
phecy, with the laying on of the hands of the presbytery." With 
these compare 2 Tim. i. 6, " Wherefore I put thee in remembrance, 
that thou stir up the gift of God, which is in thee, by the putting 
on of my hands." Here is something conferred on Timothy, " by 
prophecy" and " the laying on of hands." That miraculous gifts are 
not intended here, is plain from all the contexts. In the first, Paul 
informs him that " our Lord had put him (Paul) into the ministry, who 
had been before a blasphemer" — this ministry is the charge com- 
mitted to Timothy, who was properly appointed to his office, "that he 
might war a good warfare, holding faith (viz., ' the true saying, worthy 
of all credit,' mentioned in ver. 15) and a good conscience." In the 
second, the charge is called " the gift that is in thee," i.e., the charge 
with which he was vested ; and what this was we are plainly told — 
" Give attendance to reading, to exhortation, to doctrine ; meditate 
upon these things, give thyself wholly to them," &c. In like man- 
ner, the gift which he is exhorted to excite, in the Second Epistle, 
relates to the same duties — " Be not thou therefore ashamed of the 

testimony of our Lord, hold fast the form of sound words, 

which thou has heard of me," &c. This office, conferred on Timothy, 
is called God's gift, because those who are elected in the manner 
appointed by God, are considered as appointed by God himself — " as 
being made overseers by the Holy Spirit," Acts xx. 28. Now, the 
manner in which Timothy received this charge was " by prophecy 
and the laying on of the hands of the presbytery," of which Paul was 
one (i.e., he was an elder as well as an apostle.) Of the meaning of 
the imposition of hands there is no question : but what is meant by 
a gift or charge conferred by prophecy ? One thing appears plainly 
respecting it — it preceded the laying on of hands, and is twice men- 
tioned as a proceeding that was necessarily previous to it. Now, if 
we examine the instructions given to Timothy respecting the appoint- 



SO OF THE SEALED BOOK. 

ment of office-bearers, to discover what was necessary previous to the 
imposition of hands upon them, we see that the thing required was, 
that their blameless character and ability in the faith to teach others 
should first be proved. The prophecying here spoken of appears 
then to allude to the testimony of the congregation to the conduct 
and qualifications of the party ; for we may be sure that Timothy 
would be appointed agreeably to the method enjoined to be observed 
in all the congregations of Christ. Nor is this imposing any new 
sense on the word prophet or prophecy ; for Paul, in his Epistle to 
Titus, i. 12, 13, says of the Cretans, that" one of their own prophets 
witnessed truly, when he called them liars, evil beasts, and slow 
bellies." 

Besides, if the voice, not of the Apostles only, but of the * 
church, was necessary in the appointment of an Apostle, to be a 
witness, with the eleven, of the resurrection of Christ, that he might 
take that place in the Apostleship from which Judas, by transgression, 
fell, which we are expressly informed (Acts i.) was the case ; and if 
the election of the deacons belonged to the whole multitude, (Acts 
vi.) can it be doubted for a moment, that they also elected their own 
elders'? An elder, it is true, is not an Apostle, but we know that the 
Apostles were elders, 1 Peter v. 1, 2, and 3, John ver. 1 ; and there- 
fore, in electing an Apostle, they elected an elder. 

To this I shall add the testimony of a man, who could not be mis- 
taken in his assertions respecting the primitive practice, having him- 
self been set ap irt to the office of presbyter in the Apostolic age — a 
testimony which will also prove that the office of bishop and pres- 
byter was in his time the same. 1 mean that of Clement, whom 
Paul (Philipp. iv. 3.) calls one of his " fellow-labourers, whose names 
are written in the book of life.'' In his first Epistle to the Corin- 
thians,* (who, as appears by that Epistle, had carried the spirit of 

* Or, rather, as its own title runs, The Epistle of the Congregation of God 
at Rome, to the Congregation of God at Corinth. A late learned and ingenious 
writer speaks of this Epistle in the following terms : " Next to the sacred canon, 
the most ancient and valuable monument we have of Christian antiquity, is a very 
long letter to the Corinthians, from a bishop of Rome, Clement, who had been 
cotemporary w r ith the Apostles, and is mentioned by Paul, in one of his Epistles. 
So much the reverse do we find here of every thing that looks like authority 
and state, that this worthy pastor, in the true spirit of primitive and Christian 
humility, sinks his own name entirely in that of the Congregation to which he 
belonged, and does not desire that he should be considered otherwise than as any 
other individual of the society ; a manner very unlike that of his successors, and 
quite incompatible with their claims." — Campbell's Lectures on Ecclesiastical 
History, vol. ii. p. 81. 






OP THE SEALED BOOK. 81 

faction and distinction, for which Paul reproved them, to such a length 
as to throw some of their elders out of the office to which they had 
been appointed,) chap. xl. 11; speaking of the publication of the 
Gospel by the Apostles, who were sent by Christ, he says, " Thus 
preaching in countries and towns, they appointed their first converts 
for bishops and deacons of those who should believe; nor was this a 
new device, since bishops and deacons had been pointed out many 
ages before ; for thus saith the Scripture, in a certain place, <I will 
appoint their bishops in righteousness, and their deacons in faith.' "• 
Here only two offices, bishops and deacons, are mentioned as of 
Divine appointment. He goes on, in chap, xliii., to show that to the 
Apostles it was committed by God, in Christ, to establish these offices, 
as it had before been committed to Moses to settle, by God's appoint- 
ment, what related to the service of the sanctuary, that there might be 
no room left for strife, and that in everything the name of the true 
and only God might be glorified ; and then proceeds thus, in chap, xliv.: 
The Apostles foreknew, through our Lord Jesus Christ, that con- 
tention would arise about the name of the bishop's office (episcopes f 
the same word that is used in 1 Tim. iii. 1) ; and therefore, having 
a perfect foreknowledge of this, they appointed persons, as we have 
before said (viz., to the offices of bishops and deacons, mentioned 
above), and gave directions, that when they should die, other chosen 
and approved men might succeed them in their office. Hence we 
cannot think that, with justice, those may be expelled from their 
office, who were appointed by them, or by faithful men afterwards, 

* Clement quotes this passage from Isaiah lx. 17, which is thus rendered in 
our version, " I will make thine officers peace, and thine exactors righteousness." 
His translation, however, comes nearer to the sense of the original than ours. 
The Hebrew word which our translators have rendered exactors, is by the Seventy 
rendered overseers, (episcopous, bisJiops, and such is really the sense of the 
word, though in different places it is rendered task masters in our version, 
merely because the overseers spoken of were appointed to see that the children 
of Israel performed the work required of them. But they were equally bishops, 
unless we choose to alter the natural meaning of words. The other Hebrew 
term, thy officers,is by the Seventy rendered archontas, rulers, but the Hebrew 
word is derived from one which signifies, properly, to look after, to inspect, to 
take care of, to take account of, which is the very duty of a deacon of the church. 
The original word imports not only officers, but the kind of officers. The Vul- 
gate gives the sense of the passage much more correctly than our version, thus, 
ponam visitationem tuam pacem et prepositos tuo justitiam — Irenaeas, quoting 
the Prophet, renders the passage thus : dabo principes tuos in pace, et episcopos 
tuos in justitia. — Lib. 4, c. 44, p. 728, folio 1580. On the whole, we may con- 
clude that Clement's version gives that sense which the Apostles themselves held 
to be the meaning of the prophecy, for he could not be ignorant of their interpre- 
tation. But, however this may be, the purpose for which he quotes the passage 
cannot be mistaken. 



82 OF THE SEALED BOOK. 

" with the consent of the whole congregation," and who have, with 
all humbleness and purity, ministered to the flock of Christ, in peace, 
and disinterestedly, and were for a long time commended by all. 
For it is a heinous sin to thrust from the bishop's office (episcopes, 
overseership) those who holily and unblameably discharge its duties. 
" Blessed are those presbyters (presbyteroi) who, having already 
finished their course, have obtained a fruitful and perfect dissolution — 
they have no cause to fear being thrust out of the situation in which 
they are (now) established. But you have thrust some of unblameable 
life from the office with which they were, without blame, and inno- 
cently adorned." Here those whom it was a heinous sin to dismiss 
from the overseership or bishop's office, are the very presbyters whom 
these Corinthians had driven from their office, though they had been 
appointed in that manner which they were bound to admit was with- 
out blame. That is, they had been appointed by the Apostles them- 
selves, or by faithful men after their decease, with the consent of 
the whole congregation, their characters having been first approved, 
agreeably to the Apostolic injunction given to Timothy and Titus, 
therefore no exception could be taken to the legality of their appoint- 
ment ; and, having behaved themselves holily and unblameably in the 
office, the Corinthians were altogether inexcusable in their conduct 
towards them. Clement, by his argument, admits that, could they 
have urged any solid objection against the manner of their appoint- 
ment, or the life and conduct of these elders, their proceeding would 
have been justifiable ; and indeed this is evident from the New 
Testament, for in Christian congregations nothing can be permitted 
contrary to the rules of Christ, and they are commanded to separate 
themselves from every brother that walketh disorderly.* But these 
! 

* Numerous authorities might be adduced to prove that, as Christian congre- 
gations had the power to elect their bishops, so also, for centuries, they had the 
power to depose them, if their character and conversation were found unbecoming 
the office, and to choose others in their room : but I shall here only mention the 
case of Martialis and Basilides, two Spanish bishops, who, for apostacy and 
idolatry, were set aside by their congregations, who elected Felix and Sabinus in 
their stead. By desire of these parishes, several African bishops had a meeting, 
anno 258, in which Cyprian presided, which approved their conduct ; stating 
" That the Divine law was express that none but those who were holy and 
blameless should approach God's altar ; that had they continued in communion 
with these profane bishops, they would have been accessaries to their guilt, and 
have acted contrary to those examples and commands in Scripture, which enjoin 
Christians to separate wicked and ungodly ministers from their fellowship ; and 
that they had not acted irregularly in what they had done, since, as the people 
had the chief power in choosing worthy bishops, so also had they to reject those 
that were unworthy." — Cypriani Opera, fol. 1593. p. 200, 201. Observe, the 



OP THE SEALED BOOK. 83 

men could urge neither the one ground nor the other for what they 
had done, and therefore he censures them severely for their conduct, 
chap, xlvii. — " It is a shame, yea, a very great shame, my beloved, 
and unworthy of your Christian institution, that the most firm and 
ancient congregation of the Corinthians should, by the instigation of 
one or two persons, rise up against its presbyters. Not only we, but 
those that are without have heard of it, insomuch that the name of the 
Lord is reviled through your wickedness, and even ye yourselves are 
brought into danger." 

The duties of elders or bishops are plainly pointed out in the New 
Testament. They are required to " take heed unto themselves and 
to the flock over which they have been made overseers by the Holy 
Spirit, for this very purpose, that they may feed the congregation of 
God, which he hath purchased with his own blood," Acts xx. 28 ; 
" holding fast the form of sound words, taught by the Apostles, in 
faith and love," 2 Tim. i. 13. But, as their duties must necessarily be 
an object of discussion in treating of their joint acts, along with the 
congregation, I shall not here take up more of the reader's time. 

Section V. — Of Deacons, male and female ; their election and 

their duties. 

In speaking of bishops or presbyters, we have had occasion repeat- 
edly to observe, that the Apostolic congregations had also deacons 
(diaconoi). The word means servant or minister, and is often so 
rendered in our common version.* Not only males but females were 

people had the chief power not the whole power, for that lay in the congregation, 
including the elders and deacons, as well as the rest of the members. 

Almost innumerable testimonies might be produced to prove that it continued 
for some centuries to be the practice that every congregation elected its own 
bishops. Thus Alexander was appointed bishop of the church at Jerusalem, by 
the compulsion or choice of the members. — Euseb. lib. vi. cap. 11. At Carthage, 
Cyprian was chosen bishop, " by the grace of God and the favour of the people," 
as Pontius, a deacon of the same church testifies (in Vita Cypriani), and as 
Cyprian himself states in several of his epistles. Nor can it possibly be under- 
stood as an election by the clergy for the people, or by apart of the congregation, 
or even a majority of it, but by the unanimous consent of the whole ; for, in one 
of his letters, his words are " Populi universi suffragio." — Ep. 55, § 7. At 
Rome, on the death of Antennus, all the brethren met in the congregation to 
choose a successor, and unanimously chose Fabianus (Euseb. lib. vi. cap. 28) ; 
and when Cornelius was appointed bishop on the death of Fabianus, it was by the 
suffrage of the clergy and people. — Cyprian, Ep. 67, § 2. 

* As in Matt. xxii. 13, " Then said the King to the servants (diaconois), bind 
him hand and foot, and take him away ;" and in Matt. xx. 26, " Whosoever will 

be great among you, let him be.your minister (diaconos), even as the 

Son of Man came not to be ministered unto (diaconethenai) , but to minister 
(diaconesai), and to give his life a ransom for many." 



84 OF THE SEALED BOOK. 

appointed to this office. That men were, is plain, from the directions 
given respecting their appointment : " Let the deacons be the husband 
of one wife, ruling their children and their own houses well. Deacons 
must likewise be grave, not double-tongued, not given to much wine, 
not greedy of filthy lucre, holding the mystery of the faith in a pure 
conscience. And let these, also, first be proved : then let them use 
the office of a deacon, if found blameless," 1 Tim. iii. 8 — 12. 

That women were also deacons, or deaconesses, if the reader pre- 
fers that term,* is evident from what Paul says to the believers at 
Rome: " I commend unto you Phebe, our sister, who is a servant 
(diaconon) of the church at Cenchrea," Rom. xvi. 1. These are the 
women mentioned in the First Epistle to Timothy, iii. 11 ;f and none 
could be appointed to this office but such as were " grave, not 
slanderers, sober, faithful in all things ;" and farther, in the same 
epistle, ch. v., we learn that there were to be widows, and that none 
could be " taken into the number under three score years old, having 
been the wife (or woman) of one man (an example of chastity), well 
reported of for good works," &c. They were to be supported by the 
church, unless they had believing children, or other near relations, in 
which case they were to be provided for by the latter. As none but 
widows of a certain age could be appointed to this office, those who 
were appointed are emphatically called the widows, to be distinguished 
from the younger widows, who, by marrying again, might be obliged to 
relinquish the duties of such an office, to attend to their own family con- 
cerns. That they are called the widows, not because being aged, they 

* In the Greek, the appointment of both sexes to this office is so plain as not 
to require any kind of argument to prove it ; for that language marks the gender 
of the servant as precisely as the words master and mistress do that of the male 
or female head of the family. 

t Our translators, by the help of a large supplement, have converted these 
women into the deacons' wives ! It is true, indeed, that the word (gynaicas) 
here employed may (according to the exigency of the place where it occurs 1 ) be 
either rendered women or wives, but not their wives ; and, if they had looked 
farther in this epistle, they would have seen that not wives but widows are the 
subject of the passage. The Apostle is there giving directions respecting the 
character of those who were to be appointed to offices, and tells Timothy, ver. 2, 
" A bishop must be blameless," &c, and, having finished what he bad to say of 
the bishops, he proceeds, ver. 8, " Deacons likewise (or, in like manner, osautos — 
i.e., in like manner as the bishops) must he grave," and must be tried or proved 
as to the required qualifications ; and then adds, ver. 11, " Women, likewise, 
grave, not slanderers, sober, faithful in all things" — that is, in like manner, the 
women must be grave, &c, for the adverb osautos (in like manner) occurs both 
in the 8th and in the 11th, and in the original exactly the same construction is 
followed in both : so that it comes to the same thing as if he had said in the 
latter verse, ■ the women appointed to this office, or the female deacons, must in 
like manner have their characters proved." 



OF THE SEALED BOOK. 85 

had a right to be honoured, that is, supported, is plain from this conside- 
ration, that all poor believers, whether male or female, young or old, 
married or single, who cannot, by their industry, supply those things 
of which they stand in need, have the same right in all the churches 
of Christ. That the widows, by attending to the duties of this office, 
would have little or no time left to provide for their own wants, even 
if in other respects qualified, was obvious, and therefore the Apostle 
enjoins the churches, first to have a particular eye upon these willing 
servants, that they might want nothing necessary to their comfort ; and 
secondly, to pay attention to the relatives of such widows, to see that 
they perform their duty towards them, for the injunction is, " If any 
man or woman that believeth have widows, let them relieve them, 
and let not the congregation be charged, that it may relieve them that 
are widows indeed," not only so by their office, but by their desolate 
circumstances, and want of relatives to supply them with the neces- 
saries and comforts of life, 1 Tim. v. 

From the first appointment of male deacons, of which we have an 
account in the 6tk chapter of the Acts of the Apostles, we learn in 
what their duty was to consist. The believing Greek Jews, or Hel- 
lenists, complained that their widows were neglected in the daily 
ministration (diacojiia) ; nor is it denied that there perhaps was 
ground for the complaint; on the contrary, that there might have 
been some unintentional neglect, seems to be admitted, in the very 
reason which the Apostles assign for appointing men to attend to this 
particular business. They had themselves so much to do in attending 
to prayer and to the ministration of the word, that it was unreasonable 
to expect them to serve tables : " Wherefore (say they) look ye out 
among you seven men of good reputation, full of the Holy Spirit and 
wisdom, whom we may appoint over this business." From this passage 
we learn, not only that the duty of these men w r as to take care of the 
church's bounty and see it properly applied, that those whose duty it 
was to attend to spiritual concerns might not be incumbered with such 
affairs, but also, that the election of these deacons belonged to the 
body of the congregation : for, " the saying pleased the whole multi- 
tude, and they chose" the seven that were set apart to this office, by 
prayer and the laying on of the hands of the Apostles. 

As the deacons were bound to attend to this particular business, 
the widows or deaconesses had other services of mercy to perform, in 
which it would have been neither proper nor delicate to employ the 
men, or even the younger widows ; of this, an instance is recorded 



86 OF THE SEALED BOOK. 

in the 9th chapter of the Acts of the Apostles. A certain female 
disciple had died at Joppa, and Peter being then at Lydda, a place in 
the neighbourhood of the former, the disciples sent two men to beg he 
would make haste to come to them. " When he was come, they 
brought him into an upper chamber (where the body lay); and all 
the widows stood by him weeping, and showing the coats and gar- 
ments which Dorcas made while she was with them." That the 
widows attended this woman in her sickness, and washed and laid her 
in the upper chamber after her death ; and that the particular men- 
tion here made of them is not casual, is plain from the narrative ; for 
it was not the widows, but the disciples generally at Joppa that sent 
for Peter ; " and Peter put them all forth," not only the disciples, but 
the widows, " and kneeled down and prayed, and the woman was 
restored to life." It is true only the widows are particularly named 
in part of the narrative, but this is the very circumstance that proves 
the nature of their office. In one part it is stated that " the widows 
stood by Peter weeping," without notice of the presence of any other; 
but it is expressly stated that it was not the widows, but others that 
brought him into the upper chamber, and therefore the all that were 
put out of the room includes others besides these women. Indeed, 
every doubt on this point is removed by the subsequent part of the 
narrative, where those that were put forth are called in again, namely, 
the saints and widows, to whom he presented her alive. It follows, 
then, that the widows are here distinguished from the other saints on 
account of their office, though, as believers, they might be considered 
as included in the appellation saints — exactly in the same manner as 
the overseers and deacons are mentioned along with the saints at 
Philippi, though making part of their number. 

Section VI. — Of the Independence of the Christian Congregations, 
established by the Apostles. 

In the observations which I have offered respecting the office- 
bearers appointed by the Apostles, for the government of Christian 
congregations, I have endeavoured to be as brief as the nature of the 
subject would admit. The sum of the whole amounts to this: — No- 
presbyter or bishop was allowed to superintend more than one con- 
gregation ; on the contrary, every congregation had a plurality of 
them ; nor is it possible, in the nature of things, that one shepherd 
can tend two flocks in different places. The office of presbyter 01 






OF THE SEALED BOOK. 87 

elder, and overseer or bishop, is one and the same ottice ; of course, 
any idea of inequality between the two terms is an absurdity. Deacons 
were also appointed, male and female. No other office is mentioned 
in the Scriptures, as belonging to the Apostolic churches; nor can 
the churches of Christ (whatever others may do) admit of any, except 
these two. Every congregation elected its own bishops and deacons, 
from among its own members ; and in this election every member not 
only had a voice, but the suffrages were unanimous ! — a most con- 
vincing proof that the churches of Christ are under his guidance ; for 
in worldly churches or societies of any kind, the thing would be im- 
possible. And, as every congregation elected its own office-bearers, 
and managed its own affairs without any foreign interference whatever, 
it was consequently complete in itself, and perfectly independent. 

But though the congregations, not only in different countries, but in 
the same district, like the fountains and streams which watered the 
lands they inhabited, were independent of each other, and not per- 
mitted to call any man Master, as having a right to legislate for them, 
they were not allowed to legislate for themselves. Yet were they 
" not without law, but under law to Christ," their lawgiver; and 
having one common Master, they had fellowship with each other, as 
members of the same household of faith, and children of the same 
Father, — an appellation which, as implying a right to govern, they 
were commanded to give to no man upon earth, but only to their 
common Father in heaven, Matt, xxiii. 8, 9. Every congregation 
had all power within itself; it elected its own elders and deacons, 
and the whole members gave their judgment in all cases of public 
discipline, 2 Cor. ii. 6, 7, — a judgment from which there was no ap- 
peal, and which was sure to be righteous, while they adhered to the 
law of their Master, the only one allowed to be consulted among them. 
Acting under this authority, they had the assurance of the supreme 
lawgiver, that u whatsoever they should bind on earth would be bound 
in heaven, and whatsoever they should loose on earth would be 
loosed in heaven," Matt, xviii. 18. 

This complete and perfect independence of all and each of the 
Christian congregations, in the management of their own concerns, so 
far from being calculated to produce turbulence in the different as- 
semblies, and to beget a spirit of democracy dangerous to the power 
and prerogatives of the civil magistrate, as some impious men have 
more than insinuated, was in fact the means appointed by infinite 
wisdom to prevent both ; and had the magistrates wisely obliged them 



88 OF THE SEALED BOOK. 

to remain independent of each other, no churchman would ever have 
acquired the power to put his foot on the neck of kings, setting up his 
own authority above that of the sovereign of the earth. This truth 
will be amply illustrated in the course of these Dissertations, prepara- 
tory to which it may not be improper to offer a few observations 
respecting the manner in which the meetings of Christian congrega- 
tions were conducted, and their affairs in general managed ; for* only 
by a right understanding of this, can a correct opinion be formed of 
the evils that resulted to the Christian profession, and to those states 
and empires which came within its influence, by deviations from the 
primitive practice, and by the introduction of worldly policy and other 
laws than the sole head of the church had appointed for its govern- 
ment. To this I shall devote the next section. 

Section VII. — Of the Public Meetings of the Primitive Christians. 

Every congregation, consisting of the believers in one place or 
neighbourhood, met as frequently as circumstances would possibly 
allow, " to offer, by Jesus Christ, the sacrifice of praise to God," 
Heb. xiii. 15, " and to comfort themselves together and edify one 
another," 1 Thess. v. 11. At these meetings, though all the elders 
were present, only one presided, and took the lead in the service. 
Indeed, in the very nature of a public meeting, a president* is neces- 
sary, to preserve order and prevent confusion ; and, in point of fact, 
we know that this was the case with the primitive churches ; for we 
have seen that they had a plurality of overseers or elders, and yet we 
find a presiding elder in the church of Ephesus, Smyrna, <5cc, called 
the angel f of this or that particular congregation, Rev. ii. 1, 8, <fcc. 
That the same elder could not always preside, is self-evident, for in- 
disposition and other causes would sometimes prevent his presence ; 
nor, so far as I can find from the Scriptures, was any injunction given, 
that this duty should fall more particularly on any individual. But 
from the repeated exhortations given to every member of the church 

* Jesus did not deny his disciples a president, but, as they were not to be 
guided by worldly authority, he chose one void of that authority, u and set him 
in the midst of them !" Matt, xviii. 1, 2, ccc. 

t In the Jewish synagogues, the elder who presided in the service was styled 
the angel of the congregation. This term, therefore, (indeed the term elder, 
also,) was borrowed from the synagogue ; nor was there any necessity to contrive 
new names to express functions for which appropriate terms already existed. 
Even the title episcopos was familiar at Jerusalem, where there were always a 
number of Hellenists, for it occurs more than once in the Septuagint. 



OF THE SEALED BOOK. 89 

" to honour those that were set over them in the Lord, who admonish 
them ; and to esteem them very highly in love for their works' sake," 
1 Thess. v. 12 ; and to " do nothing through strife or vain glory, but 
each in lowliness of mind to esteem others better than himself," Phil. 
ii. 3. We may infer, that so far as this duty could be considered an 
extra toil to the individual, none would thrust it on another to save 
himself; and, on the other hand, that, so far as it might be considered 
a more honourable station for the time, each would be ready to prefer 
another. On this point, then, the only contest in those days would 
be a contest of kindness (that is, where the commands of Christ were 
regarded) ; for any thing like lordship or authority, in one over an- 
other, was expressly prohibited, Matt. xx. 25 ; Luke xxii. 25. But 
in such a contest, it is easy to see, that if any bishop in particular was 
more venerable than another, whether by being the first that was 
called to the office, and consequently the senior elder, or by exemplary 
assiduity and a happy facility in performing the duties of the office, 
such a person would naturally be called to the chief seat, when not 
inconvenient to himself, and by usage would acquire, however unin- 
tentionally, a kind of right by possession. 

How often the primitive Christian congregations met for public ser- 
vice, is not mentioned in Scripture, but it is plain, from numerous 
passages, that they met frequently, and particularly on the first day of 
the week, "to commemorate the death and resurrection of their 
Master," Acts xx. 7. Many of the duties enjoined them as disciples 
of Christ could in no other manner be performed ; and therefore they 
are commanded " not to forsake the assembling of themselves together, 
but to exhort, and provoke one another to love and to good works," 
Heb. x. 24-, 25. In their assemblies, it was the duty of the elders to 
attend to reading,* to exhortation, and instruction, 1 Tim. iv. 13; 
and to " feed the flock with the wholesome words of our Lord Jesus 
Christ," vi. 3 ; to " reprove, rebuke, exhort, with all long suffering 
and doctrine," 2 Tim. iv. 2, and with all the authority that belongs 
to such an important office, Tit. ii. 15 ; but " avoiding foolish and 

* Not that the bishop only was to read, — he was to enforce the performance 
of this duty. Any person called up by him, read in the hearing of the whole 
congregation. He who was esteemed the best reader would, as a matter of 
course, be desired oftener than others, and in time was considered as an officer, 
called in Greek 'o anaginoscon, {Justin Martyr, Apol. 2,; in Latin Lector, 
(Tertul, de prescript advers Hceret.) i.e., a Reader. He read and rhe people 
listened — they did not read alternately ; and therefore, when this duty was ended, 
it is described only by the reader, and not the congregation, ceasing to read.'— 
(Justin Martyr, Apol. 2.) 



90 OF THE SEALED BOOK. 

unedifying questions, which only serve to beget strife, for the servant 
of the Lord must not quarrel, but be gentle towards all, instructing op- 
posers with meekness," 2 Tim. ii. 24. In one word, they were to 
" look to themselves and to all the flock," Acts xx. 28 — " watching 
for their souls as those who must give account," Heb. xiii. 17; 
" exercising the overseership, not as lords over an inheritance of their 
own, but as ensamples to the believers ; not seeking filthy lucre as 
their reward, but that crown of glory which they shall receive, when 
the chief Shepherd shall appear,'' 1 Pet. v. 2 — 4*. 

Reading the Scriptures, exhorting to the performance of those duties 
which they enjoin, and teaching each other the divine truths which 
they contain, appear plainly from these passages, to have occupied 
much of the attention of the Christian assemblies. To these duties 
they added prayers and praises to the Most High,* being expressly 
enjoined to " offer the sacrifice of praise to God, continually, that is, 
the fruit of the lips, giving thanks to his name," Heb. xiii. 15 ; and 
to " offer up," as an indispensable part of their public and joint services, 
" supplications, prayers, intercessions, and thanksgiving, for all men ; 
for kings, and for all that are in authority ;" praying that every member 

* The order in which these different services were observed is no where laid 
down in the Scriptures, only that they were to be performed ; — of course the order 
would sometimes depend upon circumstances, and might vary in different places. 
Justin Martyr states that, in his time (anno 15n,) first of all the writings of the 
Prophets and Apostles were read, (Apol. 2.) Tertullian, about 40 or 50 years 
later, speaking of the public service, slates the order thus : '«The Scriptures are 
read, psalms sung, comforting discourses are spoken, and prayers presented." 
(De Animas c. iii.) As to " the commanded memorial of Christ's unspeakable 
love," it is called by the Apostles the Lord's Supper, which not only refers to 
the time when it was instituted, the evening when the paschal lamb was killed 
— the night much t > be remembered — but the connection in which he so speaks 
of it, (t Cor. xi. 20, 21,) shews that it was observed about supper time* It is 
also designed the breaking of bread, perhaps from " the Lord's making himself 
known in the breaking of bread" to the two disciples, at Emmaus, " on the even- 
ing of the first day of the week," Luke xxiv. 30, 35; Acis ii. 42 xx. 7. Justin 
Mar'yr speaks of this ordinance as observed in the conclusion of the public ser- 
vice, after the reading, the preaching, and the prayers, (Apol. 2.) — A diligent en- 
quirer for the Afostolic paths, quoiing Acts xx. 7., upon this subject, says, 
" Unless we shall deny that this text binds Christ's disciples to assemble for wor- 
ship every first day of the week, we must acknowledge that it obliges them to 
come together every first day of the week to break bread. And how then can 
we pretend subjection to the authority of the Scripture, in our coming together 
to worship on that day, while we ere neglecting that very ordinance of worship 
to which that same authority calls us together on that day ? If we pre- 
tend our unfitness to excuse us from coming to the Lord's supper, that same 
excuse will serve as well for our not ceasing from our own works, nor assem- 
bling with the people of God on the Lord's day ; for the profession is as great in 
the one as in the other. The keeping of the Lord's day is a solemn profession 
of the faith, love, and hope that is in Christ, as well as the eating of the Lord's 
supper." 



OF THE SEALED BOOK. 91 

of the church might " lead a quiet and peaceable life, in all godliness 
and honesty, and that God, who willeth men of all ranks to be saved, 
would bring many to the knowledge of the truth," respecting the One 
God, and One Mediator between God and man, " the Man Christ 
Jesus," 1 Tim. ii. 1—5,— "the Man God's Fellow," Zech. xiii. 7— 
" who being in God-form, thought it no robbery that he should have 
things equal {i.e., adequate) to God-head ; and yet made himself of 
no reputation, took on him the form of a servant, was made in the 
likeness of men, and became obedient unto death," Philip, ii. 6, 7, 8 
— "suffering the just for the unjust, that he might bring us to God," 
1 Pet. iii. 18. These being the services in which they were employed 
in their public assemblies, it is necessary that we should inquire who 
they were that exhorted and taught, and acted as the organ of the 
congregation in its addresses to the throne of grace? 

That the elders often performed these duties is, 1 believe, not con- 
tested, and therefore particular passages, in addition to those already 
quoted, need not he adduced as proofs. But it may be useful to in- 
quire whether the congregations had a right to throw upon their 
ministers every duty but that of hearing and receiving instruction. 

We are informed, Acts viii., that on the persecution which broke 
out, after the death of Stephen, against the congregation which was 
at Jerusalem, "the members were all scattered abroad, throughout 
Judea and Samaria, and went every where preaching the word." It 
was not the Apostles, for we are told expressly that they still " re- 
mained at Jerusalem," but those who were "scattered abroad," that 
performed these duties. Hence it appears that, at that time, it was 
the duty and practice of all the believers to preach the word. One 
of the members who thus preached, and who had been appointed 
not an elder, but a deacon, is mentioned by name, viz., " Philip, who 
went down to the city of Samaria, and preached the Christ unto 
them — and, when they believed, they were baptised both men and 
women" — as was also the Ethiopian Eunuch. This he did, however, 
not as a deacon, for his duty as such was to serve tabLs, but as a 
common duty, which every believer was bound to perform according 
to his ability. It appears also from Paul's First Epistle to the Corin- 
thians, ch. xiv., to have been the duty and privilege of the members 
of that congregation (with consequently every other) to prophecy, that 
is, to teach; and that, at that time, some confusion was often pro- 
duced by the readiness of every one of them, to sing or speak a psalm, 
a doctrine, or a revelation, and some of them in an unknown tongue. 



92 OF THE SEALED BOOK. 

Is their liberty of speech reproved by the Apostle? No, but then 
inJiscreet use of it — some of them speaking with tongues when there 
was no interpreter present, and when, consequently, the congregation 
could not be edified by their discourse ; and others, as it would appear, 
rising to speak before the former speaker had ceased, from an earnest- 
ness to state their knowledge on the subject under discussion. The 
Apostle informed them, ver 31, that "they might all prophecy, one 
by one, that all might learn, and all might be comforted." But 
though they might all speak by course^ they were not thence allowed 
to infer that every one of them might use this liberty at one time of 
assembling; for, at one meeting, it was not proper that more than 
two or three should address the believers. And Paul enforces the 
propriety of his directions by telling them that " God is not the author 
of confusion, but of peace, as in all the congregations of the saints. " 
That this duty and privilege of speaking " to edification and comfort" 
belongs to all the male members is plain, not only from the generality 
of the expression, " Ye may all prophecy," but from what he adds 
respecting the females, ver. 3-i, u Let your women keep silence in 
your assemblies, for it is not permitted unto them to speak ; (plainly 
implying that it is permitted unto the men). If they desire to have 
information on any point, let them ask their husbands at home ; for 
it is a shame for women to speak in the congregation." 

The duty of exhorting one another was not only permitted, but 
enjoined to be observed, as one of the means appointed by God to 
enable believers to " hold fast the profession of the faith without 
wavering." For this end the believing Hebrews, Heb, x. 2-i, 25, are 
admonished " to provoke one another to love and to good works, not 
forsaking the assembling of themselves together, but exhorting one 
another," viz., in their public assemblies. The congregation of the 
Thessalonians are desired, 1 Thess. iv. 18, "to comfort one another," 
with what Paul had stated to them respecting " the second coming of 
Christ ;" and " the saints and faithful brethren" at Colosse are enjoined, 
Col. iii. 16, to " Let the word of Christ dwell in them richly in all 
wisdom, teaching and admonishing one another in psalms and hymns, 
and spiritual songs ;" a passage which shows the meaning of the one 
before quoted from the Epistle to the Corinthians, all of whom had a 
psalm or a doctrine for the instruction of the congregation. 

Without insisting farther on this point, it must follow, from what 
has been produced; that the bishops were entitled to receive instruc- 
tion from, as well as bound to communicate it to, the congregation ; 



OF THE SEALED BOOK. 93 

that every individual had a right to receive the benefit of that know- 
ledge which God had communicated to every other member ; and 
that it was incumbent on all of them, as expressed by Peter, 1 Ep. 
iv. 10, " according as they had received the gift, to minister the same 
one to another, as good stewards of the manifold grace of God" — 
speaking agreeably to his oracles — not seeking to please men, "but 
speaking the truth in love, that they might grow up unto him in all 
things, who is the Head— the ^/moittted— edifying the body in love," 
Eph. iv. 15, 16.* 

As it belonged to every male member to teach and to exhort the 
congregation, so also it is evident any male member might be called 
uponf to be the mouth of the assembly in prayer to God ; for Paul, 
after informing Timothy, 1 Ep. ii., what sort of supplications and 
intercessions should be offered up for kings and magistrates, proceeds, 
ver. 8, to mention by whom : — " I will, therefore, that men pray 
everywhere, lifting up holy hands, without wrath and doubting." 
That the word men is not here put for believers, as if he had said, " I 
will that disciples pray everywhere," is evident, for it is preceded in 
the original by the article ; and the men (tovs andras) are put in con- 
trast with the women, in the verses that follow — M Let the women learn 
in silence — I suffer not a woman to teach but to be in silence." The 
Apostle, in short, after enjoining that the male members were to offer 
up the prayers of the congregation, reminds them by the latter words 
that this could not be done by females, since they were not permitted 
to speak, but commanded to keep silence in the assemblies, 1 Cor. 
xiv. 34, 35. Nor is it possible to assign any other meaning to the 

* It appears plainly by the letter of Alexander, bishop of Jerusalem, and 
Theoctistus, of Caesarea, to Demetrius, bishop of Alexandria, that in their time, 
which was that of Origen, the custom had not yet become general, for the clergy, 
as the office-bearers came through time to be called, to monopolise the privilege 
of speaking in the congregation. Origen, before he was called into office, having 
gone into Palestine, had, by desire of the bishops, preached there ; at this 
Demetrius, when he learnt it, took offence, on which occasion Alexander and 
Theoctistus wrote to him as follows : — " Whereas you say, in your letter, that it 
was never before seen or practised, that laymen should preach in the presence of 
bishops, you therein deviate from the truth ; for, wheresoever any are found that 
are able to profit the brethren, the holy bishops, of their own accord, ask them to 
preach unto the people. Evelpis was thus desired by Neon, bishop of Laranda, 
and Paulinus by Celsus, of Iconium, and Theodoras by Atticus, of Synnada, our 
most blessed brethren." — Euseb. lib. vi. cap. 19. 

t As express injunctions are given to the Corinthians to avoid every kind of 
confusion in their public assemblies, and as it was the special province of the pre- 
siding elder to see that this was attended to, we may infer that the person who 
at any time acted as the mouth of the congregation in this particular service, 
when not the presiding elder himself, would be one called up at the time by him. 



94- OF THE SEALED BOOK. 

words, as thev stand in the original, unless we affirm that men are 
commanded to pray everywhere, but women to pray nowhere. The 
term everywhere, or in every place, when connected by the Apostle 
with what he enjoins as a duty, always alludes to places where 
Christian congregations were settled ; and that what Timothy received 
as directions to be everywhere attended to, was communicated by him 
to every congregation which he visited, appears irrefragably from what 
Paul himself says to the Corinthians, 1 Ep. iv. 17, respecting this 
very Timothy, and the instructions he gave him : — "I beseech you, 
be ye followers of me. For this cause have I sent unto you Timothy, 
my beloved son and faithful in the Lord, who shall bring you into 
remembrance of my ways which be in Christ, as I leach everywhere 
in every congregation." 

Section VIII. — Of the Liberality enjoined to be practised by 
Christian Assemblies. 

On the first day of the week. Christian congregations had another 
duty to perform besides those already mentioned — to make a collec- 
tion for the saints. Concerning this duty, an Apostle speaks thus to 
the Corinthians :— •" Upon the first day of the week let every one of 
you lay by him, putting into the treasury (or public stock) according 
as he has prospered," 1 Cor. xvi. 2. From the extent given to the 
performance of this duty, it is plain that the complete and perfect 
independence of the respective congregations, with regard to the 
management of their own concerns, was never allowed to suffer them 
to disregard each other's welfare. The law of love enjoined by their 
Master, and enforced and illustrated by the Apostles, inculcated a very 
different spirit. The individual members of every church were taught 
to " love every believer for the truth's sake" — not to " love in wor , 
neither in tongue, but in deed and in truth. — But whoso hath this 
world's goods, and seeth his brother have need, and shutteth up his 
bowels of compassion from him, how dwelleth the love of God in 
him?" Their love was not to consist in that unmeaning jargon, 
which is but too common — " I am heartily sorry for you : I hope 
things will take a better *urn" — " Depart in peace, be warmed and 
filled," while they yet withhold contributions of primary necessity. 
They knew, by the teaching of " the Spirit of God," that without love 
to their brother, manifested in real and substantial acts of mercy, they 
could give no true evidence of their faith ; and that " he that loveth 




OF THE SEALED BOOK. 95 

not his brother abideth in death," James ii. 15, 1 John iii. 14, &c. 
This law of love, by the observance of which the real disciples of 
Christ may be known by all men, was not to be confined, in the dis- 
tribution of the benefits resulting from it, to " my own church.'' 
Those congregations which were more affluent were enjoined to con- 
tribute to the support of those assemblies which had a greater propor- 
tion of poor members, that in this respect there might be a kind of 
equality ; the abundance of one furnishing a supply for the wants of 
another, that the burden might be equally divided, 2 Cor. viii. ix. 
These Christians required no assessment to apportion the quota to be 
contributed by each member, nor were any means employed to enforce 
the performance of this duty, but that powerful argument, which alone 
produces obedience in those who live under the influence of the 
truth — M Ye know the grace of our Lord Jesus Christ, that though he 
was rich, yet for your sakes he became poor, that ye through his 
poverty might be rich." These alms, so far from being collected by 
a rate, were perfectly voluntary.* Indeed, any system of apportion- 
ing stands directly opposed to the lesson taught by Chiist respecting 
almsgiving — " Let not your right hand know what the left hand 
doeth ;" and therefore the Apostle exhorts, "Let each man give 
according as he purposeth in his heart, not grudgingly, or of con- 
straint, for God loveth a cheerful giver: but this I say, he that soweth 
sparingly, shall reap also sparingly ; and he that soweth bountifully, 
shall reap also bountifully " He that believes what Paul here asserts, 
will not avoid the performance of this duty of love from a tormenting 
fear that he may, at some future time, be in want himself: M Perfect 
love casteth out every fear" of this kind ; " he that feareth is not 
made perfect in love." But, while this liberality is thus enforced by 
every motive that can influence a child ofG d, the Apostles are care- 
fui to warn those whom they address, to be disinterested in their 
donations: "to owe no man anything," Rom. xiii. 8 ; "to provide 
things honest in the sight of all men ; to be diligent in business," 
Rom. xii. 11, 17; "ministering only according to the ability which 
God giveth, that God* in all things may be glorified," 1 Pet. iv. 11; 
" who hateth robbery for burnt-offering," Isa. lxi. 8. 

* I wish not to be misunderstood. I am here speaking of the churches of 
Christ, not of the churches of this world. If the rulers of the earth were to 
employ no other argument to collect a fund for the maintenance of their indigent 
brethren than the only one that was necessary among the Apostolic churches, or 
would now be necessary in churches collected under the same influence of the 
Divine truth, I fear their poor would in many instances be left to perish. 



96 OF THE SEALED BOOK. 

These free-will offerings, besides serving to furnish supplies to the 
necessitous, were also, as we have seen, applied to the support of 
the female servants of the congregations, who were so exclusively 
employed in nursing and attending the sick members, that they had 
not leisure to provide for their own wants. Nor was this mainten- 
ance given to them in forma pauperis ; for, in fact, these matrons gave 
a greater display of love and affection to the cause of their Master, in 
thus ministering to his members when " sick and in prison," and 
attending continually on duties which required such self-denied labour 
and patience, than the congregations could possibly remunerate by 
this proof of love, which, however cheerfully bestowed, was, after all, 
only the payment of a just debt. 

The bounty of the congregations was also employed in supplying 
such deficiencies in the incomes of their bishops as their attendance 
to the duties of their office might occasion. This, on the part of the 
members, was not a favour, though paid from the voluntary contri- 
butions, but was expressly enjoined as a duty and a debt. " Let 
the elders that rule well be counted worthy of double honour, espe- 
cially they who labour in the word and doctrine." — To confine this 
honour to mere expressions of respect, would as little answer the 
intention of this command, as telling a man to be filled would satisfy 
his hunger. Indeed, the Apostle shows that he was not here enjoin- 
ing idle compliments, which would cost the donor nothing, for he adds, 
as a reason for the performance of this duty, " The Scripture saith, 
Thou shalt not muzzle the ox that treadeth out the corn ; and, the 
labourer is worthy of his reward," 1 Tim. v. 17, 18. Here we see 
that the congregations were bound not only to pay attention to the 
comfort of their presbyters generally, but, noticing their individual 
labours, to endeavour to form such a correct estimate of the sacrifice 
of time made by each, as to prevent them from suffering by their own 
modesty. It might naturally be supposed, that some would be more 
zealous, and labour more assiduously than others, and that, in the 
common course of human affairs, some would be less able than others 
to afford from their own concerns that portion of time engrossed by 
the duties of their office ; and hence the propriety and necessity of 
the congregation, or rather its deacons, paying particular attention to 
what is here enjoined by the Apostle. On the other hand, the over- 
seers, notwithstanding this injunction given to the flock respecting 
them, were commanded not to become unnecessarily burdensome, 
through a covetous disposition making a profit of their office, accord- 



OF THE SEALED BOOK. 97 

ing to the practice of men of the world, "counting gain godliness/' 
Paul, in his exhortation to the bishops of the congregation at Ephe- 
sus (Acts xx.), is express upon this point : — a I have coveted no 
man's gold, or apparel. Yea, yourselves know, that these hands 
have ministered unto my necessities and to those that were with me. 

1 have showed you in all things, how that, so labouring, ye ought to 
support the infirm ; and to remember the words of the Lord Jesus, 
who said, It is more blessed to give than to receive." 

Section IX. — Of Discipline. 

In the nature of things, any society that is independent of all foreign 
jurisdiction, must have a code of laws, by which, in every case, its 
proceedings may be governed, and its conduct towards its members, 
and that of the members to each other, regulated. Such a code is 
the New Testament to Christian congregations. — Among its contents 
is the law of the Great Shepherd of the sheep, for the guidance of his 
flocks, in cases where any of their number should go astray from the 
way of that "holiness becoming the house of God ;" — which, being 
designed for the recovery of transgressors, neither sets limits as to how 
often a repenting transgressor is to be forgiven, nor as to the nature of 
the transgression ; for the answer which Peter received to his ques- 
tion on the occasion, " I say not unto thee, until seven times, but 
until seventy times seven," and the debt of ten thousand talents, in 
the parable immediately following, are plainly opposed to any such 
ideas. The same volume also contains examples in the practice of 
this law, and directions for following it, under the pens of the inspired 
Apostles, occasioned by the things which occurred among the flocks 
gathered together by their ministry ; and so they exhort to " warn 
them that are unruly," 1 Thess. v. 14 ; to " withdraw from the dis- 
orderly," 2 Thess. hi. 6, 14 ; and to " cleanse themselves from all 
filthiness of the flesh and spirit, perfecting holiness in the fear of God," 

2 Cor. vii. 1. All of which refer to the Lord's rule, Matt, xviii. 15 
— 20, — " If thy brother shall trespass against thee, go and tell him his 
fault between thee and him alone: if he shall hear thee, thou hast 
gained thy brother. But if he will not hear, take with thee one or 
two more, that in the mouth of two or three witnesses every word 
may be established. And if he shall neglect to hear them, tell it unto 
the congregation ; but if he shall neglect to hear the congregation, let 
him be unto thee as an heathen man and a publican. Verily I say 

N 



98 OF THE SEALED BOOK. 

unto thee, whatsoever ye shall bind on earth, shall be bound in heaven, 
and whatsoever ye shall loose on earth shall be loosed in heaven. 
Again, I say unto you, that if two of you shall agree on earth, as 
touching any thing that they shall ask, it shall be done for them of my 
Father who is in heaven. For where two or three are assembled in 
my name, there am I in the midst of them." This rule is so plain, 
that by no possibility whatever can its import be mistaken by the 
followers of Christ. No congregation, however small, is permitted to 
disregard it. Should their number be only two or three, they are 
bound to attend to it. If the smallness of the congregation does not 
exempt the members from the obligation of this law, neither can the 
greatness of its numbers. Those who affirm that it is impossible to be 
observed in the church to which they belong, may probably speak 
truth ; but this only proves that they belong to some church of which 
Christ, the Shepherd and Bishop, is not the head ; for " his sheep hear 
his voice and follow him," John x. 4; and he counts only those 
his friends " who do whatsoever he commands them," John xv. 14. 

How admirably is this law calculated to make the believers of the 
truth live together in harmony, and to banish every thing contrary to 
that character, which the followers of the meek and lowly Jesus ought 
to maintain. To enumerate here even- thing that it embraces, would 
be to transcribe a great part of the New Testament. Even- breach 
of the laws of Christ — every neglect of the duties of the members to 
each other, to their relatives and connections, to the world in general, 
and to the government under which they live and enjoy protection, is 
to be corrected by a strict attendance to this precept.* 

The injunction given to the Israelites (Lev. xix. 17), K Thou shalt 
not hate thy brother in thine heart; thou shalt in any wise rebuke 
thy neighbour, and not suffer sin upon him," is commanded to be 
strictly observed under the New Dispensation. To suffer sin upon a 

* Considering the comprehensive view of the law of Christ's kingdom, here 
taken by Biblicus, as according to truth, a small deviation from his words was 
deemed necessary in the beginning of the Section (preceding page), because they 
conveyed rather a confined idea of this law. introducing it as a mode of procedure 
for offences of a less public nature. It is plain that, in following this law, ecery 
offence which can be settled privately will be so ; but, it seems also plain, that 
no offence of which it becomes necessary to acquaint the congregation, can 
afterwards be fully settled in any private way: and that, of course, no offence 
committed publicly, or which becomes publicly known, can be properly settled 
any where but in the congregation ; yet still this law is their guide : if the offen- 
der hear admonition and acknowledge the error of his way he is sained : if he 
will not hear, he is to be accounted as a heathen man and a publican — exclude 1 
from all fellowship. 



OF THE SEALED BOOK. 99 

brother, is to hate him ! — and we know that whosoever " hateth his 
brother is a murderer," 1 John iii. 15. Let a person find as many- 
pretences as he will for neglecting so plain a precept, the word of 
God gives him this reply : " If a man say, 1 love God, and hateth his 
brother, he is a liar," 1 John iv. 20. If he neglect to admonish his 
brother, when he sees him violate or disregard any of the laws of 
God, he becomes a partaker in the crime of Cain, and by his conduct 
says, " Am I my brother's keeper ?" 

Those who acknowledge Christ as their Master, and of such only I 
now speak, know that it is vain to call him " Master, Master ! while 
they do not the things that he says," Luke vi. 4-6 ; and all such will, 
as " they fear him who, when he hath killed, hath power to cast into 
hell," Luke xii. 5, pay obedience to this indispensable law of his 
kingdom. If a brother offend, they will " feel anger at the offence, 
that they may avoid sin," and will endeavour, even " before the sun 
go down," to convince him of his error, Eph. iv. 26. But their in- 
dignation is against the sin only. The offender they consider M not as 
an enemy, but admonish him as a brother," 2 Thess. iii. 15; and 
they cannot give him a stronger proof of their love than by pointing 
out to him, in the spirit of meekness, the inconsistency of his conduct 
with the profession of a Christian. — "Let the righteous smite me; it 
is a kindness ; — let him reprove me ; this precious oil will not wound 
my head," Psalm cxli. 5. 

When a disciple is offended, which he cannot but be when he sees 
Christ's authority or laws disregarded by one who is called a brother, 
he will not instantly proclaim to others his brother's fault; but, con- 
sidering how possible it is that he himself, if exposed to the tempta- 
tion, might also offend, Gal. vi. 1, and attending to the law of his 
Master, he will apply to his brother alone, to show him his transgres- 
sion. — "If his brother repent, he will forgive him," Luke xvii. 3. 
Should he follow a different conduct, and tell the fault to another be- 
fore he applies to his brother, he himself would thus be a transgressor, 
and the other party would be bound to show him his own fault jn 
violating this law. 

If the offended brother has done his duty, but without having been 
able to reclaim the transgressor, he is then bound to take one, and not 
more than two witnesses, and with their assistance again endeavour to 
make him sensible of his crime. How admirably is this law adapted 
for healing all breaches and restoring the lapsed to a sense of their 
duty ! — It is the voice of Him « who spake as never man spake." 



100 OF THE SEALED BOOK. 

It is possible a man may be offended without cause — he may chance 
to lie under some false impression — to have taken a wrong view 7 of his 
brother's conduct — to mistake human ordinances for the laws of 
Christ. By following out this law, if he be in an error, he is himself 
corrected ; and if his manner of reproof has tended to irritate his 
brother and to widen the breach, the witnesses will endeavour to bring 
both to a proper temper, and the real offender to a sense of his duty 
as a Christian. 

Should the offender turn a deaf ear to the charitable admonitions of 
his brethren, still they are to avoid proclaiming his offence to the 
world. They are then to " tell it to the congregation," and the steps 
they have taken to reclaim him. Here is another security that the 
individual who is accused shall not suffer in his character, by the in- 
temperate haste of two or three individuals, who may be all in the 
wrong ; — and, on the other hand, that they shall not be slandered as 
false accusers of their brother, and as having injured his reputation, 
while their conduct towards him has been dictated by a Christian 
spirit. The congregation will then ask direction of " their Father 
who is in heaven," imploring the presence of Him who has promised 
to be with them when they are assembled in his name, that they may 
know his will as revealed in his word, (for they never look for any 
other revelation,) attend to it without prejudice, and do nothing by 
partiality, 1 Tim. v. 21 — seeking only the good of their brother and of 
one another, and the honour of their common Master. 

If the charge be proved well founded, and the offender continue to 
shut his ear against reproof and admonition, and instead of " confess- 
ing and forsaking the evil of his way, as one that hath found mercy," 
appear cleaving to it, the duty of the congregation is, to separate him 
from their fellowship ; for they are commanded (1 Cor. v. 11) "not 
to keep company with any man that is called a brother, if he be a 
fornicator, or covetous, or a worshipper of idols, or a railer, or a 
drunkard, or rapacious :* with such an one not even to eat — (ver. 
5) — to deliver such an one unto satan, for the destruction of the flesh." 
That is, he is to be counted still " dead in trespasses and sins," walk- 

* Does not the Apostle specify these characters as all equally descriptive of a 
person dead in trespasses and sins 1 and should they not be always so considered 
by Christians, in obeying his command 1 Should the covetous man be more in- 
dulged than the fornicator 1 ? — But a man may be overtaken in a fault under any 
of these heads, and yet abhor the deed and himself as having committed it. In 
such a case, surely the offender under one of them is not more beyond forgiveness 
than the offender under another- 



OF THE SEALED BOOK. ]01 

ing "according to the course of this world, according to the prince of 
the power of the air, the spirit that now worketh in the children of 
disobedience," Eph. ii. 1, 2, S. This procedure, however, is not to 
be accompanied with any thing like a vindictive spirit on the part of 
the other members, but with real affection to the offender, u that the 
spirit may be saved in the day of the Lord Jesus." In fact, the 
necessity of separating a brother will be to them a subjert of great 
affliction and sorrow. It is compared (Matt, xviii.) to " cutting off a 
hmb, or plucking out an eye 5" for all are considered as members one 
of another, Eph. iv. 25 ; and therefore they will rejoice when they 
see the transgressor brought to a sense of his guilt, and will be ready 
to " forgive and comfort him, that he may not be swallowed up with 
over much sorrow," 2 Cor. ii. 7. 

As every subject of discipline must come ultimately before the 
whole congregation, if the offender refuses to listen to the more private 
admonitions of his brethren, so the sentence determined on respecting 
him, whether to be forgiven, if he hears its reproof, or to be expelled 
from its society, must be the sentence of all ; as must also be the 
verdict, by which, on his afterwards showing his penitence, he is again 
received into fellowship. (Compare I Cor. v. 4>, 5, with 2 Cor. ii. 
6 — 10.) The congregation must, in such cases, as in every thing else 
that concerns them, " be perfectly joined together in the same mind 
and in the same judgment," 1 Cor. i. 10. The sentence, though pro- 
nounced by one of the presbytery belonging to the congregation, is the 
act, neither of the individual elder, nor of the presbytery, but that of 
the whole body. The offender cannot harden himself in his iniquity, 
by persuading himself that only this or that member or office-bearer 
objects to his conduct and character. Here is no room left for spleen 
against those who deliver the judgment — it is the act of all, and if any- 
thing can tend to bring the transgressor to a sense of his guilt, it must 
be the unanimous detestation of his crime, expressed by a body of men 
who can be influenced by no earthly motive, and all of whom 
voluntarily submit to the discipline, that they may " purge out from 
among them the leaven of malice and wickedness," 1 Cor. v. 6, 8. 

Section X. — Of the end intended to be gained by a strict observ- 
ance of the Laws of Christ among his Followers. — Of Christ's 
Sovereignty. 

The end intended to be gained by the doctrine, order, and dis- 



102 



OF THE SEALED BOOK. 



cipline, appointed to be maintained in Christian congregations, is, that 
the body of Christ may be edified " till we all come, in the unity of 
the faith, and of the knowledge of the Son of God, to complete man- 
hood, to the measure of the stature of the fulness of Christ: that we 
henceforth be no more children, tossed to and fro by every wind of 
doctrine, by men versed in slight and cunning craftiness, whereby 
they lie in wait to deceive : but speaking the truth in love, may grow 
up unto him in all things, who is the Head — the Annointed ; from 
whom the whole body fitly joined together, and compacted by that 
which every joint supplieth, according to the effectual working in the 
measure of every part, maketh increase of the body unto the edifying 
of itself in love," Eph. iv. 13 — 16. For this end everything that 
concerns the faith and morals of the members will be strictly observed 
in every church of Christ; nor will they dare to divide his laws into 
essentials and non-essentials,* or presume to alter their meaning and 
import in the smallest degree, under any pretext whatever. His king- 
dom is not of this world, and therefore no change of circumstances in 
the world can alter or take away the obligation imposed upon his 
followers to observe all things that he has commanded. 

As the kingdom of Christ is not of a worldly nature, it becomes 
impossible for his church (whatever Antichristian bodies may do) to 
attempt to combine it with the world, or to aim at sharing in that 
dominion which belongs only to the civil magistrate. On the contrary, 
his people are commanded, Tit. iii. 1, " to be subject to principalities 
and powers, to obey magistrates — -showing all meekness unto all men ;" 
and, 1 Pet. ii. 13, " to submit themselves to every ordinance of man 
for the Lord's sake : whether it be to the king, as supreme, or unto 
governors, as sent by him for the punishment of evil doers, and for 
the praise of them that do well. For such is the will of God, that by 
well doing they may silence the ignorance of foolish men : as free, but 
not using this freedom for a cloak of mischief, but as servants of God : 
respectful to all, loving the brethren, fearing God, honouring the king." 
Nor is this subjection and obedience enjoined only on what, in the 
world, is called the lower orders. None are permitted to assume 
lordship and dominion in the congregations, and none of their mem- 
bers, as such, dare to endeavour to establish it over the rulers of the 
world. a Let every soul be subject unto the higher powers ; for there 

* This would be setting their own wisdom above that of their Master, and 
imitating the reasoning of the Old Serpent — the native, consequences of which 
would be, dissension, strife, and division. 



OF THE SEALED BOOK. 103 

is no power but of God : the existing powers are appointed by God. 
Whosoever, therefore, resisteth the power, resisteth the ordinance of 
God ; and they that resist shall bring upon themselves condemnation 
from the powers ; for rulers are not a terror to good but to wicked 
actions. Wherefore, it is necessary ye be in subjection, not merely 
on account of punishment, but also for conscience sake : for on this 
account ye pay tribute also, because they are God's servants, giving 
their whole time to this very business. Render, therefore, to all their 
dues ; tribute to whom tribute is due ; custom to whom custom ; 
reverence to whom reverence ; honour to whom honour," Rom. iii. 

In short, on no pretext whatever, dare Christians refuse obedience 
and subjection to the civil magistrate, excepting only when his com- 
mands stand in opposition to the laws of Him who is exalted head 
over all things. In every such case " we are bound to obey God and 
not men," Acts v. 29. Nor will even abuse, insult, and persecution, 
justify a Christian in exciting tumult or sedition against the ruling 
power ; for by the law of the Master whom he serves, he is bound, 
" not to render evil for evil, or railing for railing ; but, when perse- 
cuted in one place, to flee to another," Matt. x. 23. But when the 
minions of power exceed their authority, and, contrary to the laws of 
the state, insult and oppress a Christian, he is justified in pleading 
every privilege which these laws confer on him ; — for this is not 
resisting the power, but submitting to it. "They have beaten us 
openly," said Paul of the magistrates of Philippi, Acts xvi. 37, 
" uncondemned, being Romans, and have cast us into prison ; and 
now do they thrust us out privily ! nay, verily ; but let them come 
themselves and fetch us out." And again, before Festus, Acts xxv. 
10, 11, "I stand at Csesar's judgment seat, where I ought to be 
judged : to the Jews I have done no wrong, as you very well know. 
For, if I be an offender, or have committed anything worthy of death, 
I refuse not to die : but if there is nothing in these things of which 
they accuse me, no man may deliver me unto them. I appeal unto 
Ca?sar." 

In everything that respects their privileges, as citizens, Christians 
have a right to appeal to the laws of the state under which they live ; 
but, in whatever respects their duty as subjects in that kingdom which 
is not of this world, they know of no appeal but to him (that is, to 
his authority) who is the Supreme Lawgiver ; nor can a subject of 
Christ, without becoming a transgressor, yield obedience to any other. 
As this is a point of the greatest moment, I cannot conclude my obser- 



104 OF THE SEALED BOOK. 

vations on the order and discipline of the primitive churches, without 
bringing to the recollection of the reader how positively the Scriptures 
speak of " the Sovereignty of God's Messiah." 

It is not my intention, however, to dwell on passages that might be 
quoted to prove, generally, that all power is given unto him, since 
every one who professes Christianity is ready, in words at least, to 
admit it. My aim is to show that he is the sole legislator in his king- 
dom ; and that, his laws having been promulgated by his Apostles, 
nothing can, with impunity, be added to, or taken from them. 

It is testified of Moses, Num. xii. 7, that in everything that regarded 
God's house he was faithful — that is, he conscientiously and implicitly 
delivered unto the ancient " people of God" those things which he 
was commanded to declare unto the children of Israel, adding nothing 
to them, concealing nothing. The inference which the Apostle to the 
Hebrews draws from this fact is remarkably striking, Heb. iii. Was 
Moses faithful to him that appointed him ? So was " the Apostle and 
High Priest of our profession, Christ Jesus," to Him that appointed 
him to that high office. Was Moses, who delivered everything that 
concerned the order and constitution of God's ancient house, worthy 
to be honoured and obeyed as a legislator 1 Christ is counted worthy 
of more honour than he, as he who builds the house (or family) is 
more to be honoured than the house or servant in it, however faithful 
that servant may be ; for Moses was in fact but a servant, to testify 
to the people what he was commanded to speak ; but Christ governs 
his own house in quality of " Son and Heir." Wherefore the Holy 
Spirit saith " Hear his voice : harden not your hearts, as the children 
of Israel did in the wilderness." Such is the sum of the Apostle's 
reasoning, to show the necessity of Christians submitting implicitly to 
Him " by whom God hath in these last days spoken unto us ; even 
his Son, whom he hath appointed heir of all things, by whom also he 
made the worlds," Heb. i. 2. The whole scope of the first nine 
chapters of the Epistle to the Hebrews is to show the greatness and 
perfections of the character and work of the " High Priest after the 
order of Melchisedec," vi. 20, who is now " set over the house of 
God," x. 21 ; and in chap. x. 28, he draws the inference which the 
whole suggests : — " He that despised Moses' law died without mercy 
under two or three witnesses ; of how much sorer punishment, sup- 
pose ye, shall he be thought worthy, who hath trodden under foot the 
Son of God, and hath counted the blood of the purification wherewith 
he was set apart (to his office) common, and hath done despite to the 



OF THE SEALED BOOK. 105 

spirit of grace ? For we know him that hath said, Vengeance is 
mine, I will recompence, saith the Lord." In short, the Apostle's 
argument amounts to this : — Those who believe in Christ, the head of 
the New Dispensation, will maintain that he has been faithful, not 
merely as a servant like Moses, but as the heir and rightful owner, in 
settling and arranging everything that respects his own house ; that 
those who presume to alter his institutions, or to add to them, charge 
him with having been less faithful than Moses, " trample under foot 
the Son of God," and expose themselves to that "judgment and fiery- 
indignation which shall devour the adversaries of his reign :" And 
therefore he proceeds to show, by many examples, ch. xi., what is 
the natural and proper effect of that faith which admits any dispensa- 
tion, ordinance, or promise, old or new, to have God for its author : — 
namely, that those who have that conviction will yield obedience, 
choosing, with Moses, rather to suffer affliction with the people of God, 
for conforming with his revealed will, than to enjoy any advantage 
which the world can offer them as a reward for rebelling against the 
Lord, and yielding obedience to another. The contrary of this con- 
duct he points out, ch. xii., as the sin by which the Christian is most 
easily assailed, through the persecution and ill treatment to which 
obedience exposes him in this world ; and therefore he exhorts the 
believing 1 Hebrews " to run with patience the race that is set before 
them, looking to Jesus, the author and finisher of the things hoped for, 
though yet unseen" — counting all the afflictions and injuries to which 
they may be exposed by submitting to his authority, as a portion of 
that fatherly chastisement of which all God's children are made par- 
takers. The Apostle admits all that can be urged respecting the 
weight of affliction to which this adherence to the laws of Christ may 
expose a man — " No chastening for the present seemeth to be joyous 
but grievous ;" but he adds, " Nevertheless, afterward it yieldeth the 
peaceable fruit of righteousness, unto them who are exercised thereby. 
Wherefore, lift up the hands that hang down, and the feeble knees, 
and make straight paths for your feet, that the lame be not turned out 
of the way, but rather be healed." What path ? What way ? Obedi- 
ence to him, who has faithfully delivered the will of God respecting 
the JV*ew, as Moses did concerning the Old Dispensation, 

In all these twelve chapters, the Apostle pursues the same argu- 
ment ; and as he enforces subjection to Christ, the lawgiver of the 
New Dispensation, as obedience was before required to be yielded to 
Moses, so he illustrates his meaning by a reference to the words of 

o 



106 OF THE SEALED BOOK, 

Moses, when he delivered the law of God to the children of Israel : — 
" Follow peace with all men, and holiness, without which no man 
shall see the Lord, looking diligently, lest any man fail of the grace of 
God : lest any root of bitterness springing up, trouble you (or rather 
lest any root of bitterness, as gall, spring up*), and thereby many be 
denied." The Apostle quotes here almost literally from the Septuagint, 
the words of Moses, Deut. xxix. 18, which in our version are rendered, 
" Lest there should be among you a root that beareth gall and worm- 
wood." To comprehend his meaning, we have only to see what 
Moses intended by these words, when he employed them ;. nor is this 
difficult : Moses had been enumerating to the Israelites all the bless- 
ings which would be showered down upon them, if they would hearken 
diligently unto the voice of God, and observe the commandments that 
had been enjoined them: he had declared, also, all the curses with 
which they would undoubtedly be visited, should they not hearken 
unto the voice of God, as delivered by their lawgiver. All this was 
stated to them "lest they should turn away from Jehovah their God, 
to serve the gods of the nations ; lest there should be among them a 
root bearing gall and wormwood — a man who, notwithstanding what 
had been enjoined by Moses, to whom God bore witness that he was 
faithful in declaring everything that respected his service, should 
" bless himself in his heart, saying, I shall have peace though I walk 
in the imagination of mine own heart." 

Now, from the whole tenor of the address of Moses, it appears 
plainly, that whoever should, before the coming of that Prophet whom 
God promised to send " like unto Moses," presume to propose any 
other iaw than that which he had delivered from God, or dare to alter, 
under any pretext whatever, any part of the service to be enjoined, 
would be chargeable with " rebellion against Jehovah." — Every de- 
viation of this kind was considered as idolatry — because, instead of 
following the Divine precepts, those who were guilty of these altera- 
tions, were following the imagination of their own heart, and setting 
up another God as effectually as if they worshipped the abominations 
of the nations, idols of wood and stone, silver and gold: — and all such, 

* All the MSS read enochte, trouble ; but Dr. Mills and other able critics 
think we should read, with the transposition of a single letter, en chole. The 
words are a quotation from the Seventy, who render Deut. xxix 18, thus : Me tis 
estin humin riza ano phuousa en chole kai picra, lest there spring up among you 
a root as bitter as gall (literally, in gall and bitterness, by the figure Hendiadys). 
There can hardly be a doubt, therefore, that we owe the common reading to an 
error of some earlv transcriber. 



OF THE SEALED BOOK. 107 

in place of being " trees of righteousness, the planting of Jehovah" — 
bringing forth fruit whereby God may be glorified, were roots, bearing 
gall and wormwood, ready to defile all who had any connection with 
them. And from the parallel drawn by the Apostle between the 
Lawgiver of the Old and the Lawgiver of the New Dispensation, and 
his addressing to Christians the same admonition which Moses had 
addressed to those to whom the old law was given, it is evident that 
it is no more left to the former, than it was to the Israelites in regard 
to the law of Moses, to violate or neglect the laws of Christ's house, 
or to frame and contrive any thing whatever respecting order and 
worship, from any motive, however devout ; and the Apostle's whole 
reasoning shows, that any argument which men may produce, for ap- 
pointing an order and discipline of their own, however plausible and 
pious they may make it appear, is founded in falsehood, unless they 
first show that Christ was not the promised "Prophet like unto 
Moses," (that is, a lawgiver,) or that he was not, as Moses was, 
" faithful to him that appointed him." But those who, professing 
Christianity, attempt directly or indirectly to establish either of these 
positions, are roots that bear gall and wormwood, and are, therefore, to 
be avoided. 

Christian congregations were warned, as the Israelites were, to look 
diligently that no root of this kind should spring up among them; but, 
in spite of the warning, this wormwood poisoned them. In proof of 
this, I might simply ask, Where are the churches that own no other 
Master but Christ 1 There are many professors who say Lord, Lord! 
— but do they do the things he enjoins 1 Are their ears open to him, 
and shut to the voice of every stranger? Do they submit to. his 
authority in all things — attending to the order and discipline of his 
house — avoiding every brother that walketh disorderly, and not accord- 
ing to the precepts that he hath delivered ? 

Having, in this and the preceding Sections, endeavoured to ascer- 
tain, from the Scriptures (the only authority admissible in questions 
of the kind we have been considering), what were the constitution and 
discipline of the Apostolic congregations, and consequently what 
ought to be followed in all ages by the disciples of Christ, 1 shall next 
inquire by what means the independent churches, brought to view in 
the third Trumpet as rivers and fountains of water, became so defiled 
and corrupted as to be compared to wormwood.* 

* Yea, to fill up the character of the strange woman, described by Solomon, 
(Prov. v.) whose end is bitter as wormwood ; — in opposition to whose most en- 



108 OF THE SEALED BOOK. 



PART II 



Having, in the preceding Part, shown that by the rivers and foun- 
tains of water, mentioned in the third Trumpet, are meant the Chris- 
tian churches, in their state of primitive purity and independence, I 
now proceed to inquire by what means they lost their original 
character, and became deadly pools, impregnated with gall and 
wormwood. 

Several causes operated to produce the unhappy change — as 
"persecution," Matt. xiii. 21 — " corrupt teachers," Acts xx. 29, 30 ; 
2 Pet. ii. 1 — "a dislike to sound doctrine," 2 Tim. iv. 3 — and "a 
desire to be justified by the law," Gal. 1ii. 2 — till, at length, " many 
departed entirely from the faith, giving heed to seducing spirits, and 
doctrines of demons ; speaking lies in hypocrisy ; having their con- 
sciences seared with a hot iron," 1 Tim. iv. 1, 2; — " having a form 
of godliness, but denying the power thereof," 2 Tim. iii. 15. 

All of these causes contributed to destroy the order of the house of 
God, till, in process of time, it was trodden down entirely* by the 
Gentiles, at the period when the " great star, burning as it were a 
lamp, fell from heaven, and fell upon the third part of the rivers and 
fountains of water," converting them into deadly poison. It is not my 
intention to speak particularly on each of these causes. I mean to 
confine myself, in the following Sections, to those innovations which 
directly led to the subversion of congregational independence — the 
evil chiefly pointed at in the third Trumpet. 

Section I. — Deviations from the Jlpostolic practice respecting Con- 
verts — Episcopal usurpation in its infancy. 

To attempt to trace, in the order in which they arose, all the cor- 
ruptions by which the church became debased, would require many 

snaring ways, he advises to " drink waters out of thine own cistern, and running 
waters out of thine own well. 

* Some think that the " treacling of the Holy City underfoot by the Gentiles," 
spoken of Rev. xi. 2, does not imply that they were to trample it down in open and 
determined contempt ; but that they were to tread it (as the courts of the Lord) 
and defile it, with their false worship — calling themselves Christians while ''their 
vine was the vine of Sodom and of the fields of Gomorrah, their grapes of gall, 
and their clusters bitter" Deut. xxxii. 32 — completely filling up the profanity of 
Israel, whom God by the prophet (Isa. i.) addresses as the rulers of Sodom, and 
people of Gomorrah ; and who are questioned thus, "To what purpose is the 
multitude of your sacrifices unto me ? saith Jehovah . . . When ye come before 
me, who hath required this at your hands, to tread my courts ?" 



OF THE SEALED BOOK. 109 

volumes, and more erudition than the author of these Strictures can 
boast. But this is not necessary : it will be sufficient to show, that 
by the time the blnzing star put the finishing hand to the grand work 
of apostacy, there remained little of Christianity but the name. To 
prove this, it need only be shown, that every part of that order which 
had been appointed by the " Prophet like unto Moses," had been set 
aside ; for, whatever appearance of piety and devotion might exist in 
the services which were substituted for those enjoined by the only 
Head of the church, none who attend to the words of Christ will 
deny, that "that worship and doctrine is vain which is taught by the 
precept of men," Matt. xv. 9. 

We have seen that in the days of the Apostles, "whoever believed 
the glad tidings" proclaimed by them, and " confessed with the mouth 
the Lord Jesus/' were immediately, by baBtiBm, admitted members of 
the church ; and that, in consequence of this admission, they hail a 
right to every privilege of me mb er sh ip, and were k ' mutually watched 
over by each other in love,* 5 and stimulated * ; to run the race set be- 
fore them with patience; by well doing, potting to silence the ignor- 
ance of foolish men. 94 It appears, however, that in less than 200 
yean from the planting of the first congregations, a new practice pre- 
vailed. Origen informs us* that those who expressed a wish to be- 
come Christians were obliged first to go through the probation of 
Catechumens, so called, because they were then catechised and in- 
structed in the articles of the Christian faith, that in the interim " they 
might give evidence of the reality of their intentions, by the change in 
their lives and the holiness of their conversation." After being thus 
"privately instructed at home,"' for some time, they were permitted 
* to come into the assembly, where they stood as a band by them- 
selves: and were allowed to hear discourses adapted to their capacities, 
treating of the ordinary and less mysterious truths of Christianity ;" — 
and in time, if their conduct deserved this distinction, " they were 
admitted to a higher rank," (that of the perfecti or perfect, as Ter- 
tullian calls them,-)-) who attended not only during the reading and 
the discourse that followed, but also at the prayers which constituted 
the end of the first service. In some time after this they were 
baptised, and remained with the congregation to the end of the second 
service, or celebration of the eucharist. 

* Origen contra Celsum, lib. iii. p. 142, 143, Edit. 4to, 1677. 
f De Prescript, advers. Haeret. p. 89. Tertul. Opera, fol. 1580. 



110 OF THE SEALED BOOK. 

When the Messiah came, it was " not to call the righteous, but 
sinners to repentance :" — and when the guilty applied to his Apostles 
for relief and comfort, in the view of their guilt and wretchedness, we 
see, from the case of the Jailor, how readily they were granted, Acts 
xvi. This poor man does not appear to have ever heard anything of 
the truth, till that very night on which Paul and Silas prayed and sang 
praises, in the hearing of the prisoners. — When he besought them to 
tell him what was necessary to his salvation, " Believe (said they) on 
the Lord Jesus Christ, and thou shalt be saved, and thy house" — and 
he and all his were baptised straightway. — What! without becoming 
a catechumen ? — Without any probation of the sincerity of his inten- 
tions to become a Christian ? — What a reprobate Paul would have 
been considered among the pretended successors of the Apostles, who 
held it to be heresy " indifferently to hear and pray with all, making 
no difference between the faithful and the catechumens,"* and never 
" initiated any into the holy mysteries till they had made a proficiency 
in holiness, and to the utmost of their power reformed their conversa- 
tion ;"| — for, if we may believe Tertullian, (Be Penetentia, p. 379. ) 
" Christians were not (in his time) baptised that they might cease 
from sin, but because they had already ceased !" 

If such was the method now followed in admitting members, we 
may be certain the congregations had also undergone some alterations 
with respect to their office-bearers. The simple order appointed by 
the Apostles would soon be found altogether unsuitable for such en- 
lightened churches ! Accordingly, it appears that they soon began to 
divide the elder or bishop's office, which, in the days of the Apostles, 
was one, into two distinct offices — bishops and presbyters ; — and 
having once presumed in this manner to encroach on Christ's pre- 
rogative, it was no wonder that, in process of time, they introduced 
different degrees of their orders, as well as of deacons, with numerous 
new offices that never entered into the contemplation of the Apostles. 
The first writer, who mentions bishops, presbyters, and deacons, as 
three distinct offices in the church, is Ignatius, bishop of Antioch, who 
is supposed to have written about the sixteenth year of the 2nd cen- 
tury. It is true, several of the Epistles which bear his name are 
acknowledged by critics of all denominations, to be forgeries, and 
others are admitted even by his ablest advocates to be interpolated \ 

* Tertul. de Prescript, advers. Haeret. p. 88. 
t Origen contra Celsum. lib. iii. p. 147. 



OF THE SEALED BOOK. Ill 

but this affects not ray present argument, for whether he wrote what 
has been ascribed to him, or his name was borrowed afterwards to 
the innovation, the fact remains the same as to the new practice, 
differing only as to the time of its introduction.* Ireneus, who wrote 
about the middle of the second century, or perhaps a few years after, 
frequently employs the names bishops and presbyters indiscriminately; 
but critics are not agreed whether he does not sometimes mean differ- 
ent orders by these terms. It seems probable that in his time the 
distinction, though not yet general, was beginning to prevail as to de- 
gree ; for Clemens Alexandrinus, who wrote about the end of the 
same century, though he mentions ( Stromat. lib. v\.J " the processes 
of bishops, presbyters, and deacons" — makes no distinction between 
the two former as to order, though he plainly does as to degree, ob- 
serving that to be a presbyter it is not necessary that the individual 
should occupy the protocathedria, or first seat in the presbytery ,■(• 
meaning only that the seat belonged to the presiding presbyter, the 
bishop, for where he speaks of orders among the office-bearers, 
(Stromat. lib. \.J he names but two, thus, "In the congregation the 
presbyters are entrusted with the dignified ministry, the deacons with 
the subordinate." By the middle of the following century, however, 
the distinction prevailed generally; the presiding elder came to be 
considered as the bishop, pastor, president, governor, superintendant, 
and priest,;): and the rest to be regarded only as his assistants, vicars, 
or curates, who acted under his direction. This change, which came 
in gradually, began by application of the former and similar titles, in a 
peculiar manner, to him who presided ; but it was not at first intended 
or imagined that it would lead to the consequences that followed ; yet 
in time they were applied to him exclusively, and the churches ob- 
tained a bishop each instead of bishops, and presbyters who were no 

* That no distinction of this kind was known in the days of Ignatius, seems 
beyond all question, from the Epistle of Polycarp to the Philippians, in which he 
exhorts the brethren (c. v.) to be " subject to the presbyters and deacons ;" and 
(c. vi.) the " presbyters to be compassionate and merciful towards all." If 
Polycarp, a contemporary of Ignatius, and who survived him, knew nothing of 
bishops as distinguished from presbyters, will it be believed that Ignatius did, or 
that such an opinion was then held ? 

t In these ancient congregations the presbytery sat on a seat in the form of a 
semicircle. The presiding elder sat at the head of the semicircle, and his seat 
was elevated a little above those of his colleagues. Even Cyprian gives that ap- 
pellation to the presbyters, calling them collegis meis ; (Ep. 28. § 2.J so that in 
bis time, the difference between bishop and elder was only in degree, not in 
order. 

J Episcopos, propositus, pastor, gubernator, antistes, sacerdos. — Cyprian, Ep. 
69 §5. 



112 OF THE 8EALED BOOK. 

longer bishops, and who, consequently, filled some office not known 
to the Apostlei, though they still preserved the name of an office in- 
stituted by them. 

As every individual congregation still continued to have a bishop of 
its own, so for some time after this period each bishop had one con- 
gregation only ; the district was called his parish (paroichia). This 
word signifies simply dwelling, sojourning. It means, strictly, a 
temporary residence, and was therefore very appropriately applied to 
those who confessed that they were " strangers and pilgrims on the 
earth," Acts xiii. 17, 1 Pet. i. 1 and 17 ; and, as used at first, had 
reference to the congregation more than to the bishop — meaning those 
who, having their residence, dwelling, or habitation, in the same 
vicinage, were members of the same congregation. Thus the 
Epistle of Clemens Romanus is " to the congregation of God dwelling 
(par -alehouse , partaking) at Corinth," and the congregation at Smyrna 
wrote to " the congregation parishing at Philomelium." But the 
word soon changed its original meaning, and, before the end of the 
third century, it is common in Eusebius* to read of the bishop of 
the parish of Alexandria, of the parish of Corinth, of Ephesus, of 
Athens, &c. 

These bishops, who had thus acquired a new power, by usurping 
dominion over their fellow presbyters in the same congregation, 
dreamed not of the consequences to which this might lead them. 
The possibility that the bishops of particular congregations might 
arrogate to themselves a precedence, and, eventually, a right to 
domineer over those of other congregations, seems never once to have 
entered their mind, when they were busy in establishing their own 
undivided power, though it might easily have been foreseen that the 
one encroachment was calculated to produce the other. All the con- 
gregations as yet remained perfectly independent, every one conducting 
its own discipline, and managing its affairs without any foreign inter- 
ference whatever. But the authority of Christ having been so grossly 
violated respecting the admission of members, and the appointment of 
office-bearers, need we wonder that this passion for rule should pro- 
duce a desire in some of the bishops to encroach on this independence, 
by claiming authority over the neighbouring congregations 1 In prin- 
ciple, this differed not at all from what had already been practised, in 
setting themselves over their colleagues in their individual congrega- 

* Euseb. lib. iv. cap. xv. 



OP THfi SEALED BOOK. 113 

tions ; and, to such men, it would appear just as reasonable that the 
bishop of a large, wealthy, and populous city, such as Antioch, Rome, 
Carthage, or Alexandria, should have power over the bishops of the 
country parishes, as that the latter should have authority over their 
fellow bishops in their own parish. This, however, was not attempted 
at once, but was gradually introduced. At this distance of time, it 
would be difficult to trace with precision all the steps by which this 
farther change was effected ; but the principal circumstances are so 
prominent as to press themselves on the view of an unprejudiced 
inquirer. To these I shall devote the next Section. 

Section II. — Farther Progress of Ecclesiastical Tyranny, — Nature 
of the Means Employed to Establish it. 

The Apostles, as we have seen, appointed the first fruits of their 
conversions as bishops and deacons over the churches which they 
planted in the various towns and countries where they proclaimed the 
glad news of the reign of God. As the truth continued to be propa- 
gated, new congregations were established in other places, and new 
converts were added to tboae already established. But the number 
of believers in any quarter was small, compared with that of the 
general population, and, of course, in the country places, the congre- 
gations were formed of members who often resided at a considerable 
distance from each other, while the church in each city consisted, not 
only of the believers in that place, but of those residing in the neigh- 
bouring district. In other words, as it often required* the believers 
of an extended track to form a congregation, some of the parishes 
were very considerable. While the presbytery of each congregation 
continued in the spirit of the primitive institution, to feed their flocks 
and oversee them, " not for filthy lucre, but as ensamples to the flock," 
looking only to futurity for their reward, in proportion as the number 
of believers increased in an extensive parish, the disciples in different 
parts of it, whenever a number sufficient fur the purpose could most 
conveniently assemble, put themselves in the appointed order as a 
distinct congregation, and elected elders of their own, who were set 



* Not that a large number is absolutely requisite ; for, as before noticed, even 
two or three, congregated in the name of Jesus, are assured of his countenance 
in attending to his commandments ; but the comforts of love, and fellowship of 
the Spirit, would lead as many to assemble together as possible, particularly 
wherever they could have the advantage of the order appointed for the edifica- 
tion of the body ; and a congregation in this order is here spoken of. 



114 OF THE BEALED BOOK. 

apart to their office by the imposition of the hands of the elders of the 
neighbouring congregations. The convenience of the believers was 
thus consulted, and more frequent opportunities were afforded them 
of assembling together than they could possibly command, when 
obliged to repair to a great distance to enjoy that privilege j and they 
were thus enabled, with greater facility, to spread the knowledge of the 
truth among their unbelieving and ignorant neighbours—" freely giving 
what they had freely received." But when the bishops became 
actuated by a different spirit, counting gain godliness, ruling the flock 
as masters do their own possession, 1 Pet. v. 3, then the word p 
instead of continuing to signify the place of a pilgrim on the earth, 
became the technical name for this new lord's heritage ; and the more 
extensive his territory was, the great old derive from 

it — an idea that never once entered the mind of the first bishops. If 
the necessities or convenience of the brethren required two or more 
places of meeting* in a district where there had boon formerly but one, 
they might have more — but only as part* and portions of the same 
parish, under the same bishop, and furnished with one or more 
presbyters from Ms presbytery to rule and govern them under his 
authority. Thus was formed a kind of imperium in imperio, a church 
within a church — congregations governed by a foreign power — daugh- 
ters of a mother church, and no longer independent. 

This first took place in the parish] of the bishop of Alexandria, 
about the middle of the third century ; — at least Dionysius the bishop 
of that church, is the firs: who speaks of distinct congregations in 
the most remote suburbs of the city ;J and it appears that even for 
some time after this, all the other great bishoprics continued to be so 
many single congregations. From his mention of them as being in 
the remotest suburbs, it is easy to see that the convenience of the 
members was consulted in establishing these dependent congregations, 
though the laws of Christ were disregarded. At that time it was 



* They had not departed so far from propriety as to call the house in which 
they met the church. Such a mode of speech would have sounded as strangely 
in their ears as it would in ours, to call a building an assembly, for both are 
equally absurd. In the year 265, when Paulus Samosaienus, bishop of Antioch, 
was deprived of his office for heresy, and Domus appointed in his place, he 
refused to resign the church's house (tes ecclesia oikou) but was compelled by the 
Emperor Aurelian to resign that house (ion oikon) not that church — Euseb. 
lib. vii. c. xxx. 

In the copy from which the Editor's transcript was taken, there appeared to 
have been another sentence of this Note ; but not so many words as to be under- 
stood ; and the Notes to which the two following marks t t refer were wanting. 



OP THE SEALED BOOK. 115 

usual for the believers to assemble together every Lord's Day, Wed- 
nesday, Friday, and Saturday, and to those who lived in the remote 
parts of the city, it must often have been very incommodious to attend 
a place of meeting at a great distance from their homes. "When they 
were sufficiently numerous in any suburb to form a separate congrega- 
tion, it was therefore desirable, on many accounts, that they should 
adopt that measure — but why dependent on the bishop of another 
congregation? The motive on the part of the bishop of the mother 
church is obvious cnouch : — but what could induce the members of 
the newly organized congregation to agree to such an arrangement 1 
In fact, the bishops had by this time acquired such an unseriptural 
influence over the minds of the people, and, by degrees, had obtained 
so much power, that few were disposed to question the propriety of 
any of their proceedings, ami still fewer to brave their anathemas. 

This naturally leads to some inquiry into the nature of the means 
by which they became possessed of an authority, not conferred on 
them by the Scriptures, and which at length became so Bhameless as 

to deny all control, v <> unbounded as to set the power of kings at 
defiance, and so arrogant as to call the kingdom of the Messiah their 
own kingdom, their own beril 

We learn from the sealed book, Dan. vii. 8, that the power which 
was to stand Dp in opposition to the kingdom of the Messiah, was to 
be one having"eyes like the eyes of a Man :" in other words, it was to 
be a sccr, prophet, or teacher, having " a mouth speaking creat 
things;' 1 one (Dan. viii. 23, 29) "understanding (Heb. pondering, 
ghing, well skilled in) dark sentences," (obscure, enigmatical 
modes of speech,) that is, a dealer in mysteries; who, through "his 
policy" (matured understanding, through knowledge of his art), should 
cause "craft (treachery, deceit, uuile. dissimulation, fraud) to prosper 
in his hand" — corrupting, by flatteries (xi. 3"2), such as do wickedly — 
speaking marvellous things (36) against the " Mighty of mighties ;'* 
(Heb.) that is, against the "Most Mighty, the King of kings, the 
Messiah !" — an ambitious and tyrannical power (ver. 37), mnqnifying 
itself above all (the kings of the earth) — greedy and covetous (ver. 
39), " dividing the land for gain." 

Such was the spirit that actuated the men who perverted the right 
ways of the Lord — such was the object they had in view, namely, 
the establishment of their own power, and the promotion of their own 
worldly welfare — such was the iniquitous means employed to gain their 
end ! By attending to the character thus given to them in the sealed 



116 OF THE SEALED BOOK. 

book, we shall be at no loss to discover a sufficient number of instances 
of this traffic in dark savings, to enable us to understand a little the 
policy and craft by which they infatuated mankind, and by which 
Christian congregations were gradually led astray from the order which 
they received from the Apostles, and became worldly assemblies, 
infected with that infidel rebellious spirit, which in this trumpet is 
compared to wornm-oorf. 

It was chiefly by a perversion of words that ecclesiastics established 
their dominion over the minds ofmeii. At first view, it appears sur- 
prising, that by the use of such an engine, effects so wonderful should 
have been brought about ; hut a very little inquiry will convince any 
person who pays attention to the subject, that, not in matters of 
religion only, hut in all that concerns the genera] affairs of the world, 
the hulk of mankind, in all ages, have been duped by sounds, and 
made willing instruments in the hands of the designing and ambitious, 
to promote tin- selfish views of the latter. As I shall he under the 
necessity of alluding, in the course of the presSAl disquisition, to 
numerous instance-; of this perversion of words, I shall here notice 
only two or three, which are necessary for illustrating the subject 
under consideration. 

Christians were enj )ined by their great Master, to observe " all 
things that he had commanded them" — and as«// things, as we have 
seen, could only be observed by them in church fellowship, hence the 
repeated injunctions laid upon them to esteem and honour those whose 
more peculiar duty it was to see all things duly observed among 
them; hence the admonitions given to them to avoid schisms and 
heresies — hence, too, the exhortations addressed to the elders or 
bishops to u take heed to themselves and to all the flock : and to feed 
the flock of God, taking the bishop's office, not for the sake of gain, 
nor as being lords over a heritage." A brief exposure of the artifices 
by which injunctions, so simple as these, were perverted by the 
bishops and their adherents, to suit their own worldly views, will 
enable the reader to form some idea of the skill and dexterity with 
which they contrived to convert the plainest precepts into dark sen- 
tences ; by their policy causing this kind of craft to prosper to such a 
degree, that, in a short time, they succeeded in setting aside entirely 
all the commandments of Jesus Christ, leaving to their followers 
nothing but the name of Christians. But this I shall reserve for 
another Section. 



OF THE SEALED BOOK. 117 

Section III. — Of Schism and Htresy. 

As schism and heresy were justly held to be crimes of the deepest 
dye among the first Christians, whoever dared to oppose the bishop?, 
in any of their deviations from the primitive order, were sure to be 
charged with them. The Hocks, fearful of failing in the duty they 
owed to those who wire set over them, were gradually led to receive 
the opinion which the bishops favoured, as the mind and will of God. 
This would often bo the case with the great majority, especially whore 
the bishop was a mnn of imposing piety, Mark siii. 23. — If the 
bishop's opponents continued to maintain their opinion, there was 
then a schism in the body — if they sopnratod, to observe the ordinances. 

as enjoined by tbtir only Master, they wore A The meaning 

of these words vrae extended to embi - with which they bad 

no connection originally, and at length was entirely changed — as bat 

been the 0086 with all those terms which, in the technical language of 

churchmen, are now cal 

Schism (schisma) as applied to the church in the New Testament, 
hail a very different signification in the days of the Apostles, from 
that which has since been imposed upon it. Schism might then 
exist I* a congregation) and could exist in no other manner ; in 
modern times it does not exist in, but ovt of the church. He who quits 
the communion of any church, however corrupt ami polluted that 
church may be, commits the sin of schism — a doctrine as rational, 
according to Paul's method of roasoninj:, as it would be to maintain 
that a man is lame, bO OIH B his neighbour has lost a fog* The word, 
as applied to men, signifies discord, division, difference of opinion. 
Thus, when the Jews could not a<jree whether Jesus was the Messiah 
or not, we are informed by the Evangelist John, (vii. 4-3. x. 1!),) that 
there was a division (schism^, a schism) amonsj them. So also, 
when the Pharisees were not agreed respecting him, after he had cured 
the blind man on the Sabbath, the same Evangelist, (ix. 16.) says 
" there was a schism amonir them." The word is applied to the 
church only in Paul's first Epistle to the Corinthians: "I beseech 
you, (says he), brethren, by the name of our Lord Jesus Christ, that 
ye ail speak the same tiling, and that there be no divisions (schismata) 

* That such mm as the learned and iogettioM bishop \<-\vcome should recom- 
mend the rrtnininn of such terms in a reformed version of the Scriptures cannot 
be accounted for, but from the force of inveterate habit ; and furnishes perhaps 
one of the strongest arguments that can be urtjed for rejecting them entirely. 
See Historical View of the English Biblical Translation, p. 340. 



118 OF THE SEALED BOOK. 

among you," i. 10. Now, here it is plain thnt schism consists in the 
members of the same congregation v, instead 

of the same thinu;. holding jarring opinions, instead of being " perfectly 
joined together in the same mind and in the same judgment f* and 
the Apostle, by what he immediately adds, -hows that he affixed no 
other meaning to the word schism. " For (says he) it hath been re- 
polled to me that there are contentions among you" He does not 
say that any were asperating from them — on the contrary, he charges 
the church itself, to whom he nrritea, with being schismatical ; a thing 
impossible, in the modern acceptation of the term. The Apostle not 
only charges them with echiam, hi; - - the very act in which 

thk vm maniiealed — they were glorying in men, one I am 

of Paul \" another, " I of Ap< -iiould 

" glory in the Lord." In the eleventh chapter also, wl, 
schism, (ver. 17, 18, It OOOjiat IB separation, but 

for trie better, but fori!:' " — "When 

ye coh the congregation, I bear that mei 

) among you, and I partly believe .:.*' lie had, 
in tii" preceding part of the chapter, enumerated some of ihe points 

which mere were contentions among them — aome, 
would appear, maintaining that a man might pn ;i with his 

head covered, and women appear unveiled in the public assemblies 
— a custom which neither he nor the c I permitted 

(ver. 16) ; and in the following part of the rhapter, lie points out the 
disorderly way in which I ifl tending also 

to produce divisions. In the succeeding chapter, he illustrat 
doctrine ofcOBCoH and harmony, which he incu meeting the 

body of Christ, by the rureeing harmony of all the parts of the human 
every member being given to perform its own function without 
dissension, (as if the eye should denre to perform the office of the ear.) 
such a schism being impossible in the natural body, in which all the 
members mutually care for each other, xii. 25. These are all the 
passages, except two, in which the word schism occurs in the New 
Testament,* and in none of them is it spoken of as a crime out of the 



* The other two passages are Matt. ix. 16, and Mark ii.21 — Schism tx 
ecclesiastical irord, our Translators, agreeably to the third rule enjoined to them by 
King James, (see Fuller's Ch. Hist. B. X. p. 46 ) ought to have retained it through- 
out their version ; but had they made their Translation speak of" new cloth put into 
an old garment, making the schism worse," they might have led a common reader 
to understand the real meaning of the word. To have omitted this Greek 
word entirely in their version, considering how important it is, would have be- 



OF THE SEALED BOOK. 119 

churchy nor doe$ it appear possible to conceive how it can be so, 
since it consists in members of the same congregation having dissen- 
sions, or being at variance with each other in their opinions. But 
when a man (a schismatic, if you will) take< himself away, or is put 
away from the body, there is then an end of the schism, it' the mem- 
bers that remain "all speak the same thing, being perfectly of one 
m j n d ." — if otherwise, lh.ey are still schismatics, though they continue 
to have fellowship together. 

It is obvious from what has just been Stated, that tcAtm, in the 

Scripture sense of the word, night prodm i ; and indeed the 

latter could not tak i any congregation without being preceded 

by the former. Uut as the meaning of the word hertS* [hat rtsis) has 

undergone is great s change as that of the word scAtssf, and the 

change v. d under the same influ nee and for the <ame object, 

it may be pr per t-> Statfl here, for the information of BUCh as know 

m»t the fact, that in Scripture use it means simply, sad or party, that 
it never has any other signification throughout the lament,* 

and that it never expresses any thing respecting t le tenets of the i 

whether good or bad* Tims we are to!;, jn theActSOfthe .\;><.- 

]~i ) that the High 1 1 with him thi ted (hotruii <>( the 

D ; that ( ertain of the sect 

(haircsKJs) of the / maintained, at Antioch, that the believers 

should be circumcised, and keep the law i and that 

the Christians were a sect [hotrtStOS] every win . insf, 

(xxviii. 22). — Th : or bad; their 

quality o>u!d i with the 

term hatresis. In this w y it was employed by the orator Tertullus, 
when pleading Paul befoi iv. 5, '-We have 

found this man a ring-leader of th sot) of the. /?cs." 

The crime charged was not that he . tarian, but that he be- 

trayed great inattention ; they have therefore contrived to introduce it once, viz., 
in 1 C bat there not very happily. 

* The same thing in a he use of the word in profane writers. 

Thaa Kpictetus (lib. ii. c. 19) speaks of the sect (haireseos) of the Epicureans, 
and Lucan (in Jfrrrnndm. torn. i. p. 580) often sects {hmiresit) of Philosophers, 
&c. Hirst's Greek Lexicon, under the word hairesis. Josephus, 

in his account of the Jewish sets, conforming to the heathen notions of the term, 
considers them as parties attached to different systems of philosophy. Kpiphanius, 
a Christian writer of the 4th century, reckons among the sects (hairesei) which 
arose in Greece before the coming of Christ, the Stoics, the Platonisis, Epicu- 
reans, and the Pythagoreans. He even numbers Judaism, which he yet acknow- 
ledges to have been derived from God — among the original heresies, which he 
**ould not have done, had he used the word in its modern acceptation. 



120 OF THE SEALED BOOK. 

longed to what was deemed a dangerous sect — the Nazarenes ; and 
therefore Paul admits, in his answer, (ver. 14,) that he was a sec- 
tarian,* but denies that he maintained tenets contrary to the tolera- 
tion granted by the Romans to the Jews, since he worshipped the 
God of his fathers, believing all things written in the law and the 
prophets. An argument which would be as convincing with Felix as 
that of his accusers ; for he could not fail to consider them both as 
equally superstitious, and, as a Roman magistrate, he was bound to 
give equal protection to all sects among the Jews, whether old or new, 
if not dangerous to the state. f 

There is one passage in Peter's Second Epistle, ii. 1, in which, 
according to the common English version, the word appears to be 
employed to express gross errors — " There shall be false teachers 
among you, who privily shall bring in damnable heresies, even denying 
the Lord that bought them, and bring upon themselves swift destruc- 
tion ;" but, in the original, the censure is not implied in the word 
kaireseis,% but it is applied to those men who should be so wicked as 
to make divisions in opposition to that love and unity enjoined to all 
the followers of Jesus, teaching doctrines subversive of that faith which 
he and his Apostles taught. A maker of parties is a heretic in the 
Scripture sense of the word. Christians are admonished to be on 
their guard against all such, and not to suffer them to remain in their 
fellowship — "A man that is an heretic (kaireticon anthropori) after 



* " After the way which they call heresy 'hen legousin hairesin), so worship 
I the God of my fathers." The propriety of the Apostle's pleading cannot be 
seen in the English version, in which the same word is rendered differently in 
the accusation and in the answer of the prisoner. 

t The Jewish religion had not only received the sanction of the civil powers 
for the continuance of its establishment in Judea, but a toleration in other parts 
of the empire. The Apostle, therefore, employed the best possible argument to 
silence his accusers, for Felix knew that the Jews consisted of various sects or 
parties, and that their different sects no way destroyed the privileges secured to 
them by the Roman laws. They had the .Pharisees, the Sadducees, the Samari- 
tans, the Essenes — and Paul maintained that the Nazarenes, the new sect, were 
entitled to the same protection as the others, since they held the doctrines taught 
by Moses and the Prophets ; and, which was of more importance in the eye of a 
Roman magistrate, " walked without offence toward God, and toward men." 

% Dr. Campbell, in his Prelim. Dissert, to Transl. of the Gospels, vol. I. 
p. 434, 4to, after pointing out the grammatical construction of this passage in the 
original, and showing that it is incorrectly rendered in the English version, con- 
cludes thus : — " There are, therefore, two distinct and separate evils in those 
false teachers, of which the Apostle here gives warning. One is, the division 
they will make by forming to themselves sects or parties of adherents ; the other 
is, the destructive principles they will entertain, and, doubtless, as they find 
occasion, disseminate among their votaries." 



191 

OF THE SEALED BOOK. X ' J1 

the first and second admonition, reject, knowing that he that is such 
is subverted and sinneth, being condemned of himself," Titus m. 
10,11. 

Schism and heresy, standing opposed to that love and unity so 
strenuously enjoined to the believers, and being marked as crimes of 
great enormity, it is no wonder that those who paid proper deference 
to the authority of the Apostles should have been extremely fearful 
of falling into them. Those bishops who sought to make a property 
of their parish, did not fail to turn this to their own advantage — 
" What ! separate from the communion of your bishop's church, 
und^r pretence of convenience ! — It is schism even to propose it — to 
do it is heresy." Such was the kind of arguments employed to pre- 
vent the formation of new congregations within the original bounds of 
parishes already established. The presiding presbyters having made 
themselves the bishops to the exclusion of the rest, it now became 
fashionable to talk in the following manner: God is one, Christ is one, 
the church is one, the seat (kathedra now appropriated to the bishop) 
is -one, the rock on which the church is founded is one. To set up a 
new altar, and make a new bishop, besides the one altar and the one 
bishop, is impossible ; whosoever gathers together elsewhere (than 
with the one bishop) scatters ; it is adulterous, it is impious, and con- 
trary to the Divine disposition.* " Obey your bishop as Jesus 
Christ did the Father, and the presbytery as the Apostles. v f " My 
soul be security for theirs that obey their bishops, presbyters, and 
deacons. "J The more silent any one finds his bishop, let him rever- 
ence him the more ! ! for whomsoever (he Master of the house receives 
into his own household, we ought to receive as him that sent him. It 
is therefore evident, that we ought to look upon the bishop even as we 
would do upon the Lord himself! || 

If any opposer of the unchristian encroachments of the bishops, 
counting it his duty to obey God rather than men, dared to turn a 
deaf ear to this perversion of words, and presumed to call the atten- 
tion of his brethren to the Scriptures of truth, as the only rule to guide 
their conduct, he then became a sower of discord among brethren — a 
perverter of the order of the house of God — an enemy of the peace of 
the church — a contemner of the bishop, who had been thought worthy 
by God to be set over the church — a proud and presumptuous rebel.1T 

* Cyprian, Epist. 4, § 40. t Ignatius, Ep. ad Smirn., § 8. 

X Ignat. ad Polycarp, § 6. || Ignat. ad Ephes., $ 6. 

T A quotation or two from Cyprian, who wrote about the middle of the third 
century, will show the kind of declamation that was now substituted for Scripture- 

Q 



122 OF THE SEALED BOOK. 

In short, any kind of opposition to the will of the bishop was the 
parent of every crime, and the source of every evil work : subjection 
to his authority was substituted for obedience to Christ; and any 
attempt, without his perfect concurrence, to establish new congrega- 
tions within those bounds which before had constituted one parish, 
subjected the actors to excommunication, as schismatics, for " divid- 
ing the flock with the bishop, separating the sheep from their pastor, 
and the children from their parent, and dissipating Christ's members."* 
To sum up the whole, the servants of the churches, by a steady, 
cautious, persevering policy, at last made themselves the masters, and 
openly maintained that they were the lords of the heritage ! Nor 
will it appear surprising that they should have been able to effect this, 
when we consider of what kind of members the churches were at 
length composed, when many clave to them by flatteries, Dan. xi. 34, 
after the ruling powers began to take them under their protection, 
and when whole nations of Pagans were constituted Christians by 
virtue of a compact between a king and priest, or compelled by the 
sword to profess their belief in the creed of a fanatical conqueror. 

Section IV. — Of the Ongin of the Clerical Body. 

For a long time the pastors had, on every occurrence, been labour- 
ing to improve the respect in which they were held by their flocks, 
and gradually widening the distance between them and the other 
members of their assemblies. In the early ages of Christianity, as we 
have seen, in every thing that regarded the discipline and general 
affairs of the church, the whole congregation had a voice ; but, in 
process of time, this was gradually taken out of their hands, and 
engrossed by the clergy — a body absolutely unknown in the primitive 
times. In proportion as the people lost their independence, the 
clergy heightened their claims, and became, if possible, more assiduous 



authority : — " Neque enim aliunde nata sunt schismata, quam inde quod Sacer- 
dote Dei non obtempuratur, nee unus in ecclesia ad tempus, Sacerdos, et ad 
tempus judex vice Christi cogitur," Epist. iv., § C— Hi sunt ortus atque conatus 
schismaticorum male cogitantium ut sibi placeant, ut praepositum superbo tumore 
contemnant, sic de ecclesia receditur, sic altare profanum foris collocatur, sic 
contra pacem Christi, et ordinationem atque unitatem Dei rebellatur," Ep. 65 
§ 4._« Inde schismata et haeresis obortas sunt ; et oriunter, dum episcopus qui 
unus est, et ecclesia praeest superba quorandam praesumptione contemnitur, et 
homo dignatione Dei honoratus indignatus hominibus judicatur," Epist. 69 § 4. 
* Epist. 38, § 1. 



0$ THE SEALED BOOK. 12i * 

irftheir dexterous management of dark sentences ; at first insinuating, 
and afterwards maintaining, that, in virtue of their office, they were 
sacred and sanctified persons, in a sense different from that in which 
these terms could be applied to the other members of Christ's 
mystical body; that those who did not 'belong to any of the sacred 
orders were by no means qualified to deliberate and judge in holy 
things ; and that it was the height of sacrilegious usurpation for 
unhallowed men (comprehending under that description the saints 
and faithful in Christ Jesus) to arrogate any power in concerns of this 
nature. As the many, which primitively formed but one body, 1 Cor. 
x. 17, became thus divided into two distinct bodies, the clergy and 
the laity — terms derived from two Greek words, cleros and laos, the 
former signifying lot or inheritance, the latter people, it may not be 
improper that we should here examine a little what authority the 
Scriptures furnish to support this distinction. 

Throughout the whole of the New Testament the term cleros, as 
applied to persons, occurs but once, viz., in 1 Pet. v. 3, " Med' hos 
katakurieountes ton cleron, alia typoi ginomenoi tou poimniou" 
Literally rendered, the passage stands thus : " not as domineering (or 
lording it) over the heritage,* but being examples to the flock. In 
true canonical English, we should read not domineering over the 
clergy ; but unhappily the clergy (cleron) in this passage are the very 
individuals that are, not only in this verse, but also in the preceding, 
denominated the flock (poimniou). In other words, the clergy here 
spoken of are laymen ! But, perhaps, expressions may be found in 
the Old Testament which may be considered as furnishing something 
like a scriptural warrant for applying this term cleros exclusively to 
those whose office it was " to minister in holy things." Quite the 
contrary : God is, indeed, in these writings, said to be the inheritance 
of the Levites, because a certain portion of the sacrifices offered to 
God was, in part, to serve them instead of an estate in land, such as 
was given to the other tribes ; but no where is the tribe of Levi called 
God's inheritance, though that term is frequently applied to the whole 
nation ; as in Deut. ix. 29, " They are thy people, and thine inheri- 
tance, which thou broughtest out by thy mighty power." In the 
Septuagint version of this passage, laos and cleros are the words 
used for people and inheritance, and it is evident that both the terms 

* Cleroi, in the plural, in ecclesiastical language, signifies wealth or possession. 
Grotius translates the passage ne tyranniam exercitates in calum Christianorum ; 
a sense which has generally been followed. 



124 OF THE SEALED BOOK. 

are applied to the same persons — the laity are the clergy, and the 
clergy are the laity !* 

Singular as it may appear that the wolves of whom Paul prophesied, 
Acts xx. 29, should have made such an unhappy selection of names 
to distinguish between themselves and those of whom they made a 
prey, it is by no means difficult to be accounted for. The bishops 
were so extremely anxious for the welfare of their respective flocks, 
and so much wiser than the Apostles, that in a short time after the 
death of the latter, they relieved the deacons from the trouble of 
managing the church's funds, and took all this labour upon them- 
selves. Unexampled kindness ! The church's bounty might have 
been misapplied if left in the hands of men who were comparatively 
ignorant and ill informed, but in the hands of men of such exemplary 
sanctity and holiness as the pastors, no such danger vvas to be appre- 
hended. The bishops still continued to enforce the duty of liberality, 
but now the motive was altered. The funds had gradually become 
their own property, but still they employed the same language in 
their exhortations as they had always done, beseeching those whom 
they addressed to be bountiful to God's cleros. Every philologist 
knows that words change their primitive signification insensibly, when 
associated with ideas with which they had originally no connection, 
till at length they aequire an entirely new meaning. This is exactly 
what took place in this instance. The pastors were continually 
enforcing the duty of liberality to God's clergy, that is, God's inheri- 
tance ; and it followed, as a matter of course, that those to whose use 
the donations were applied were meant by the term employed. The 
two ideas were so naturally connected with each other, that they 
could not be separated — those for whose benefit the money was col- 
lected were the clergy — those who applied it to their own use, 
received the benefit; and, as the people (laos, the laity) in process of 
time were entirely excluded from participating in the fruits of their 
own bounty, they ceased, of course, to be a part of the clergy. 

In a manner somewhat similar, the word ecclesia (church) was at 
length also peculiarly applied to those who had made it a property ; 
and hence, in violation of all propriely of speech, they were exclusively 
denominated ecclesiastics and churchmen ; names which only mean 
persons belonging to the ecclesia or church, and which consequently 
include every member of the church or congregation. With as much 

* See Deut. iv. 20 ; also Campbell's Dissertation. 



OF THE SEALED BOOK. 125 

propriety might the pastors have appropriated to themselves the 
appellation of Christianoi, or formed a new name from Christos, and 
called themselves exclusively Christikoi, denying to the other mem- 
bers of the ecclesia the privilege of being called by name of Christ; 
but this would have been a most unprofitable appropriation, for, had 
they allowed none to be Christians but their own body, whence could 
they have derived their emoluments? This would have been at once 
to dry up every source of revenue ; but the greater the numbers of 
Christians, the greater the contribution that could be levied from them, 
and hence the zeal of those who fleered the flock, to add to it as many 
as possible, no matter what their character and conversation under 
that name, till at length the whole body became infected and foul, 
bearing only gall and wormwood. 

But this evil did not come to its height till the Roman power, which 
hindered the revelation of the "Man of Sin" in the days of the 
Apostles, was taken out of the way, 2 Thess. ii. 7. Those who 
were determined to yield obedience to the laws of Christ, had still 
power to separate themselves from these corrupt communions, and to 
organize themselves after the model of the primitive congregations; 
but as many as had recourse to this expedient infallibly found that 
" all that will live godly in Christ JestH shall suffer persecution," 
2 Tim. iii. 12. They were stigmatized as schismatics and heretics 
by the corrupt teachers, who, by every secession of this kind, lost a 
portion of their gains ; and their bitterest enemies were those who, 
calling themselves Christians, ought to have "joyed in beholding their 
order,* anil the steadfastness of their faith in Christ," Col. ii. 5. v 

The orthodox (another term appropriated to themselves and their 
adherents by these corrupters of the truth, and which, with church- 
men, always means those who believe, or profess to believe, what 
they command them) never failed to circulate calumnious writings 
against all who dared to dissent from their unscriptural doctrines and 
practices. These attacks sometimes produced replies ; and, as often 
as they did, the strongest, not in argument, but in power and influence, 

* Although Paul addresses this Epistle to the saints and faithful brethren at 
Colosse, without mentioning either bishops or deacons, it may be presumed, from 
the notice here taken of their order, as well as from the charge to Archippus (iv. 
17), that they were not without the appointed servants. At same time, let it be 
observed, that the very same Greek word (taxin, order, regularity,) is used by the 
Apostle in 1 Cor. xiv. 40, " Let all things be done decently and in order ;" from 
which it is reasonable to infer that the cause of his joy in the Colossians, was 
their regular observance of all things connected with steadfastness in the faith in 
Christ. 



126 OP THE SEALED BOOK; 

were sure to gain the victory. In the first ages, these controversies 
were chiefly carried on in Greek, a language admitting of an almost 
infinite number of derivatives and compounds, expressing shades of 
difference of signification of which no other language is susceptible. 
The smallest slip or inaccuracy in the choice of an expression was 
an error in the faith, and in process of time a heresy (when that word 
acquired its ecclesiastical signification), and any attempt to explain 
only exposed the individual to the danger of erring still more dam- 
nably. If the dissenter, however, had, on any occasion, the better of 
the argument (which, unhappily for the peace of the church, was the 
case as often as he had the Scriptures on his side, and was careful not 
to entangle himself in the logical subtilties thrown out for him by his 
adversaries), his defeat was not the less certain on that account. 
Corruption had now become so general, that those who fattened by 
it, with unblushing effrontery, supported each other in overwhelming 
every person who dared to attack one of their sacred order. 

In the primitive ages, it was not unusual for any particular congre- 
gation to ask for the brotherly advice and assistance of the neighbouring 
congregations when any case of difficulty arose among them. The 
request went from the whole body, and the answer, as was the case 
when the church at Jerusalem wrote to the church at Antioch 
respecting circumcision, Acts xv., was returned by the whole of the 
brethren whose advice had been solicited. By degrees the brethren 
were excluded from any share in this correspondence, and the bishops 
took upon themselves to dictate for their respective congregations. 
TJie interference of neighbouring congregations in each others affairs 
was not, however, confined to asking or giving advice by letter : the 
presbyters, accompanied by delegates from* among the other members, 
used sometimes to meet at any convenient place. These meetings 
(synods) at length became regular : the bishops never failed to attend 
them : but it was not so with the other members ; and, when any of 
them did attend, they were not always the same persons who had 
been at former meetings. The business, of course, was at last managed 
by the clergy, and in process of time the laity were entirely excluded. 
The clergy having thus established synods composed of their own 
order, had no longer anything to fear from their respective congrega- 
tions ; and when any question came before them, their only object 
was how they might best suit the decision to the interest of their own 
body. When matters had once been brought to this state, it is a sub- 
ject of wonder that the dissenting laymen should invariably be found 



OF THE SEALED BOOK. 127 

in the wrong in every case, excepting only when the opinions he 
maintained were of such a nature that they could, by a little dexterous 
management, be made subservient to the* usurpation of ecclesiastics ! 

Section V. — Of the steps that more directly led to the establishment 
of Ecclesiastical Dominion. 

The presiding elders, in the different congregations, having assumed 
a superiority over their colleagues, and made themselves bishops, to 
the exclusion of the rest, in such a manner, as at last to make their 
own office different in point of order ;* having established a territorial 
dominion over their respective parishes ; and, by this means, their 
own authority over every new congregation within their original 
bounds, all of which new congregations, contrary to the original in- 
stitution, were dependent y\ and having, in process of time, excluded 
all those who were not office-bearers from any share in the manage- 
ment of the affairs of the body to which they belonged:): — a different 



* Till about the middle of the third century, the churches had a mixed aris- 
tocratical and democratical government ; the former consisting of the bishops or 
presbyters, gradually gaining the ascendency ; from that time the power of the 
bishops over the other presbyters gained ground, and in a short time the govern- 
ment became purely monarchical, all power being usurped by the bishops. 

t These dependent congregations were provided with presbyters by the bishop, 
and from this time the term parish, which formerly expressed the extent of the 
bishop's charge, was applied to the bounds of the subordinate cures, and diocese 
became the name of the bishop's dominions : ecclesia, which, by popular use, had 
been applied to the place in which the bishop's ecclesia met, was gradually and 
at length universally given to these meeting-houses ; and then the mother church 
obtained the name of cathedral, from Jcathedra, a seat or chair, because there 
the bishop's throne was erected. The bishops having thus divested themselves of 
much trouble without parting with any of their emoluments, for they still re- 
ceived the same proportion from the public contributions of the whole diocese, en- 
deavoured to bring this division into a kind of regular system, dividing the diocese 
into deaneries, so called because they included at first ten parishes. The 
deaneries did not long continue to consist of ten presbyters, but the name was 
preserved, as was that of the president or chief of the ten, who was called decanos, 
the dean ; and the deanery of the cathedral, being as it were the head of the 
clergy of the diocese, obtained the name capitulum , the chapter. Other divisions, 
changes, and new titles followed, not necessary here to be enumerated. 

t The only vestige that remained of the rights formerly belonging to the whole 
body was, that in some places the people continued to assemble at the election of 
a bishop — an event that was generally conducted with tumult, and often accom- 
panied with bloodshed. Those who have witnessed a contested election of a 
member of Parliament for Middlesex or Westminster, may form an opinion, but 
very inadequately, of the outrage and riot that attended the election of the bishop 
of a large diocese. — In the contest between Damasus and Ursinus for the epis- 
copal chair of Rome, about the middle of the 4th century, 137 people were 
massacred ! 



128 OP THE SEALED BOOK. 

kind of warfare followed. The bishops having secured their own 
supremacy in their respective dioceses, the more ambitious among 
them, not content with the share of wealth and power, which they 
had thus acquired, having now become " Lords of the Gentiles," be- 
gan to prosecute means for subjugating their neighbouring bishops, 
and extending their own dominion. Nor was the accomplishment of 
this attended with so much difficulty as might at first view be imagined. 
Men's minds were in some measure prepared for it by the changes 
that had already been effected. The authority of the bishop having 
superseded that of the Scriptures, nothing could be more natural than 
that the great bishops should lord it over the little. — But who were the 
great bishops'? — Those who had the richest congregations; that is, 
the bishops of the largest cities. 

Other circumstances also concurred to give them this superiority. 
The churches, as has been already noticed, maintained a correspon- 
dence with each other, and sometimes met, by deputies, in synods, to 
consult together on matters of great and general concern. It was 
generally more convenient that the smaller in number should go to 
the place where the greatest resided than the contrary; hence the 
metropolis of any province became the usual place of meeting ; "and 
the bishops of that place, from a sort of natural title to preside in the 
convention, were, by the gradual but free operation of custom, regarded 
as the head of the body. Hence the bishop of the metropolis was, 
very naturally, denominated the metropolitan ; and this term was, by 
consequence, understood to denote his presidency over the bishops of 
the province."* In some of the African provinces, however, and in 
Numidia and Mauritania, the honour of presidency was determined 
by seniority. The senior bishop was president of the synod, and 
head of the province. Accordingly, with them he was denominated 
primus, primate, and not metropolitan. A struggle for power was 
now the order of the day. In proportion as the bishops of the other 
cities found their dignity eclipsed by that of the metropolitans, they 
sought consolation by exercising lordship over the country bishops. 
It is not necessary that the various steps they pursued should be 
traced in this place : suffice it to observe, that at length they suppressed 
the country bishops by canon, and annexed their bishoprics to those 
of the next city bishops. 

As all the provinces within the same prefecture had a closer con- 

* Campbell's Lectures, vol. i. p. 284, 285. 



OF THE SCALED BOOK. 129 

nection with one another, than those which happened to have different 
civil governors, and to be more disjoined, this communion, in respect 
to ecclesiastical polity, was enlarged, and councils were sometimes 
convened from all the churches within the prefecture, or at least the 
civil diocese, which gradually gave the bishop of the capital, where 
the prefect had his residence, and kept his court, the like ascendant 
over the metropolitans, within the bounds of that jurisdiction, which 
the latter had obtained, from similar causes, over the bishops within 
their respective provinces,* and hence had patriarchs their origin. j 4 
To be brief: the very same powers which the bishops had usurped 
over their colleagues, the presbyters, was thus claimed and acquired 
by the metropolitans over the bishops, and soon after by the patriarchs 
over the metropolitans — usurpations which were afterwards confirmed 
by canon, when Constantine professed the Christian religion. 

Only one step more was wanting to complete the climax of sub- 
jugation and dependance. From mere local circumstances, first the 
presiding bishop, then the metropolitan, and lastly, the patriarchal 
bishops, had established their sovereignty over those who primarily 
were their equals in every thing that respected apostolic order. No- 
thing could be more natural than that the bishop of the imperial city 
should claim and acquire a similar sovereignty over those who had 
no other right to their usurped authority, than what had arisen from 
the accidental circumstance of being bishops of metropolitan or pre- 
fectural cities.J The principle being once admitted and acted upon, 
that any particular bishop (whether in a single congregation, a civil 
diocese, a metropolitan city, or in any other of the divisions of the 
country made by the civil government) had a superiority over other 

* Campbell's Lectures, vol. i. p. 285. 
t These patriarchs were also called archbishops, as were also the primates. In 
those governments which the Greeks called eparchies, the head bishops were 
called exarchs, a title intermediate between that of patriarch and metropolitan. 

t There were prefectures at Rome, which presided over the subsidiary pro- 
vinces ; Alexandria over Egypt, Lybia, and Pentapolis; Antioch, which 
governed Syria and other Oriental provinces. Sometime after those distinctions 
arising from local importance had been established, the See of Jerusalem was 
made a patriarchate in honour of the holy city, where Christ consummated his 
ministry — the only instance that can be produced of any city being honoured 
with pre-eminence from other than secular considerations. The patriarch of 
Jerusalem had under him Palestine and Arabia Petrea — originally a part of the 
civil diocese of Antioch. The last established patriarchate was that of Constan- 
tinople, which, becoming the royal residence, attained extensive dominion ; 
though before that period it was a place of no importance. There were no 
patriarchs in the western diocese of Gaul, Spain, and Britain, but as many 
metropolitans as provinces. 



130 OF THE SEALED BOOK. 

bishops, it followed as a matter of course, especially after the Chris- 
tian religion received (in the 4th century) a legal establishment in the 
Roman empire, that the bishop of the seat of empire should, in con- 
sequence of the superior power of his city, enjoy over metropolitans 
an authority similar to that which, from local circumstances of the 
same kind, they had acquired over the bishops of more insignificant 
cities. In the principle there could be no difference — but it is easy 
to be seen that the consequences resulting from it would be as much 
more fatal to the profession of genuine Christianity, as the power of 
the imperial head was greater than that of any of the subordinate 
jurisdictions of the empire. 

How far the pretensions of the See of Home might have been carried, 
had the seat of empire not been removed, it is impossible to say ; but 
the probability is, that it never would have acquired the power which 
it afterwards did. But Constantinople becomingthe imperial residence, 
it was easy to be seen that the bishopric would, by the operation of 
the same causes which had given the first place to the Roman See, if 
not counteracted, become its superior. Hitherto, it had not been 
necessary for the bishop of Rome to have recourse to any other 
artifices for the establishment and maintenance of his power, than 
what was common to his brethren in the Antichristian race; but pos- 
sessing local advantages, he obtained, without extraordinary exertions, 
higher honours. Now, however, it became necessary, in his eyes, in 
order to avoid comparative degradation, to employ every method that 
could be devised to keep down a rival, and to improve every circum- 
stance that might present itself for the elevation of his own authority. 
The Great Star was not to be eclipsed by a lesser luminary. 

Many circumstances conspired to favour the pretensions of the 
Roman See. The distinctions of which I have been speaking, and 
which, at first, were more of an honorary than judicial nature, gradu- 
ally acquired all that importance which naturally attaches to legal 
superiority. Primarily, as we have seen, presbyters were set. apart or 
ordained to their office by " the laying on of the hands of the pres- 
bytery," 1 Tim. iv. 14< ; now the bishop claimed an exclusive title to 
ordain his presbyters — the metropolitan challenged the same right in 
regard to the consecration of the bishops in his province, and the 
patriarch in his instalment of the metropolitans. — The bishop was 
umpire in all differences that arose among his presbyters ; the metro- 
politan settled the disputes among the bishops under him, and the 
patriarch exercised a similar authority over the metropolitans. But, 



OP THE SEALED BOOK. 131 

in the exercise of an authority originating in circumstances such as 
we have pointed out, it was just as natural that an aggrieved patriarch 
should appeal to a higher bishop, as that a metropolitan should appeal 
to a patriarch, or a subordinate bishop to a metropolitan. 

It would be a waste of time to enter here into an argument to show 
the advantages which an old and admitted authority possesses over a 
similar one of a recent establishment, when the two become rivals. 
The bare circumstance of Constantinople becoming the seat of empire, 
would have infallibly operated to make its bishop the head of the 
church, had not the previous operation of similar causes already given 
that place to another. The bishop of Rome had no rival in his first 
advances to the supremacy : on the contrary, everything concurred to 
thrust the power upon him ; — but the bishop of Constantinople had a 
rival to displace before he could arrive at the enjoyment of that 
dignity — a rival who, with whatever comparative ease he had acquired 
his situation, knew its sweets too well to give it up without a struggle. 
Besides the dignities conferred on the bishop of Constantinople, though 
his fellow patriarchs in the east could not prevent them, any more 
than they could the removal of the seat of the empire, could not fail 
to excite their jealousy, and the consequences that might be expected 
followed. 

Ecclesiastical corruption had made considerable progress, long be- 
fore Constantine became the patron of churchmen. Many of the 
clergy had already, as far as circumstances would allow, made a pro- 
perty of their flocks, and given sufficient evidence that no considera- 
tions of duty, but merely the restraints imposed upon them by the 
reigning power, prevented them from carrying their usurpations to the 
utmost. What was to be expected, when the pastors, in place of 
being persecuted, were loaded with honours — when, in addition to the 
spiritual authority, pretended to have been derived from the Apostles, 
they could hold out imperial edicts, enjoining the submission of the 
people ? Nothing could be hoped for from such men but what ac- 
tually followed — a struggle for power, and the most relentless and 
rapacious tyranny. 

Section VI. — Of the Contest Maintained between the Bishops of 
Rome and of Constantinople for Supremacy. 

Having, in the preceding Sections, endeavoured to trace those devia- 
tions from the primitive practice, which, aided by other circumstances, 






132 OF THE SEALED BOOK. 



destroyed the independence of Christian congregations, and led to the 
establishment of ecclesiastical tyranny, I now proceed to offer a few 
remarks on the contest which was for some time maintained by the 
blazing Star of the West, and the new Eastern Comet, decked with 
the sunbeams of the imperial court, and which, in its issue, tended 
to establish the supremacy of the former. 

On the establishment of Christianity (to use that term in its political 
acceptation) in the Roman empire, the dignity and secular power of 
the magistrates determined, in almost every instance, the dignity and 
spiritual jurisdiction of the clergy in every city — their precedency 
being always regulated by the rank of their respective prefects or 
other magistrates. Of course, the bishop of Rome, in the very nature 
of things, had the first rank. It is true, strictly speaking, that he was 
not in name even an exarch — but the very circumstance that pre- 
vented him from obtaining, in the first instance, a high sounding name, 
serves to show that he possessed what was much more substantial. 
The civil diocese of Italy, the first, the most opulent and populous in 
the empire, was, on account of its extent and importance, divided into 
two, in the ecclesiastical arrangement ; and as neither could be called 
the diocese, to the exclusion of the other, they were called vicariates 
or vicarages. That which fell to the See of Rome contained no less 
than ten provinces, and included the islands of Sicily, Corsica, and 
Sardinia. 

Possessing so extensive a jurisdiction, enjoying a degree of opulence 
and splendour which even kings could not surpass, they might have 
been satisfied with the importance they had acquired ; and so they 
seemed to be, till Constantine and his successors, by the honours they 
heaped upon the bishop of the new imperial city, excited their 
jealousy. 

From this time the Roman pontiff employed uncommon assiduity 
to secure and extend his influence. Knowing by experience the 
value of imperial favour, he did everything in his power to retain it, 
but he plainly saw that he was not now to be depended on for the 
maintenance of his importance. When exerted in his favour, it could 
serve his ambition ; but it might also gratify the ambition of another, 
and that other a prelate, who, from local circumstances, now pos- 
sessed many advantages over him. He, therefore, as any other 
unprincipled ecclesiastic would have done in the same position, 
resolved to consolidate the power he had already acquired, by every 
method in his power ; to improve all adventitious circumstances to 



OF THE SEALED BOOK. T 33 

strengthen it ; and to attach to himself, at any expense of principle, 
and by every kind of artifice, as many of the dignified clergy as he 
possibly could, that, by their joint influence and exertions, he might 
be the better enabled to maintain his ground against a hated rival. 

The system of tactics soon began to show itself. The council of 
Sardis, in the year 347 (when the Arian controversy inflamed the 
whole Christian community), after the Oriental bishops were with- 
drawn, was, by the influence of Osius, bishop of Cordova, a strenuous 
friend of Pope Julius, induced to make a canon, that if any bishop 
should think himself unjustly condemned by his comprovincials and 
metropolitans, his judges should notify their sentence to the bishop of 
Rome, who might either confirm it, or order the cause to be re-examined 
by some of the neighbouring bishops. And in the year 372, or about 
that time, Valentinian, at the instigation of the Roman See, enacted a 
law, empowering the bishop of Rome to examine and judge other 
bishops, that religious and ecclesiastical disputes might not be decided 
by profane or secular judges. This exemption of the clergy from the 
power of laymen, was so gratifying to those of the West in particular, 
that, overlooking its tendency to enslave the whole order, a number 
of bishops soon after synodically assembled at Rome, and expressed 
great gratitude for the favour thus conferred on them by the emperor. 
Indeed, it would scarcely have been safe for any in that quarter to 
dissent, after the passing of a law which virtually subjected them to 
the tyranny of one of their own number. 

In the East, however, the canon law above mentioned had little, or 
rather, no force. The power of the patriarchs was too great to be 
suddenly subdued — not that the emperors had not power to enforce 
their own laws, but the others had influence enough to avert its opera- 
tion. The bishop of Constantinople, warned, however, by this fresh 
instance of partiality to the old See, redoubled his diligence to extend 
his own influence. He had seen, in the person of the Roman pontiff, 
to what a high pinnacle of worldly splendour, importance, and power, 
the smiles of the emperor could raise a favourite churchman, and he 
resolved to profit by the lesson. Nor was it long before he began to 
reap the fruits of his assiduity. In a council, consisting of 150 bishops, 
held at Constantinople in the year 381, by the authority of Theodosius 
the Great, the bishop of that city was, during the absence of the 
bishop of Alexandria, and against the consent of the Roman pontiff, 
placed, by the third canon of that council, in the first rank after the 
bishop of Rome, and, consequently, above those of Alexandria and 
Antioch. 



134 OF THE SEALED BOOK. 

The bishop of Rome, as we have seen, acquired his rank without a 
struggle, and consequently without exciting the jealousy of others: — 
very different was the elevation of the new dignitary. He received 
his honours at the expense of all the eastern bishops, and it was not 
to be expected that the Sees of Alexandria and of Antioch, formerly 
next in rank to the See of Rome, could behold his elevation with 
cordiality or with indifference. In fact, they found themselves 
degraded, and they were interested in preventing, as far as they were 
able, every new accession of power and dignity to the favoured See. 
This was a happy circumstance for the bishop of Rome, and he did 
not fail to improve it. 

From this time the struggle between the two rival Sees was inces- 
sant. The bishop of the new city having, by the favour of the 
emperor, become the second in the church, naturally concluded that, 
by the same partiality, he might, in process of time, acquire the first 
place, an object worthy the ambition of a churchman. Can it excite 
wonder, then, that he should make the attempt ? Everything seemed 
to favour his design. Residing in the imperial city, associating with 
court favourites, enjoying frequent opportunities of conversing with 
the emperor himself, and, above all, the ear of the ladies of the court, 
it appeared scarcely possible that he should fail in obtaining the object 
of his desire. Nectarius was the first bishop who enjoyed these new 
honours conferred on the See of Constantinople. His successor, John 
Chrysostom, brought Thrace, Asia, and Pontus, under its jurisdiction ; 
and succeeding bishops showed an equal zeal in augmenting the 
privileges, and extending the dominion of their See ; nor was it long 
till the whole eastern part of Ulyricum was added to their former 
acquisitions. 

In the meantime, the Popes were equally active in subjugating ail 
the western prelates to their ghostly jurisdiction, and omitted no 
' favourable opportunity to obtain the imperial sanction to their usurpa- 
tions. In 445, Leo, by the influence he acquired over the weak 
mind of Valentinian III., procured an edict, enjoining an absolute 
obedience to the will of the bishop of Rome, throughout all the 
churches of the empire ; declaring that the bishops could attempt 
nothing, unless by the Pope's authority, without a violation of ancient 
custom ; and ordering that any bishop, summoned to appear before his 
judicature, should be carried thither by the governor of the province 
in which he resided. The western metropolitans were thus brought 
more andjmore under the dominion of the Roman See. That respect 
to the See which was at first voluntary, and merely complimentary, 



OF THE SEALED BOOK. 135 

was thus gradually moulded into a settled legal dependance, and, 
however reluctantly submitted to at first, became, at length, natural 
by habit, and was daily more and more fortified by that increasing 
influence which enabled the Popes to favour the pretensions of candi- 
dates for vacant Sees, and to fill them with their own adherents. 

The Constantinopolitan patriarch maintained, however, his own 
authority in the east, in spite of this law, and continued to extend his 
jurisdiction. But what gave to him the highest ecclesiastical authority, 
and excited most the opposition of the Roman pontiff, was the follow- 
ing, being the 18th canon made by the Council of Chalcedon in the 
year 451 : — 

" Whereas the fathers, with great propriety, bestowed the chief 
honours on the See of Old Rome, because it was the imperial city ; 
and whereas the 150 fathers (meaning the Council of Constantinople, 
holden in 381, and noticed above), beloved of God, actuated by the 
same motive, conferred the like dignity on the most holy See of New 
Rome (Constantinople), judging it reasonable that the city honoured 
by the seat of empire, and of the senate, and equal in civil privileges 
with ancient Rome, should be equally distinguished also by ecclesi- 
astical privileges, and enjoy the second place in the church, being 
next to Old Rome, we ratify and confirm,"* &c. 

The same council confirmed, also, the eastern dignitary in the 
spiritual government of those provinces over which he had usurped 
the jurisdiction. 

Leo the Great, as he is called, then bishop of Rome, and his friends, 
strenuously and vehemently opposed the passing of those decrees, but 
their efforts were vain, the court supporting the decision of the Grecian 
bishops. Finding the vantage ground of imperial favour occupied by 
his adversary, the pontiff had recourse to subtilty and to artifices, 
which, probably, he would never have conceived in other circum- 
stances, and already began to cherish that spirit of rebellion against 
the higher powers by which the Man of Sin was to be eminently 
characterised. But of this hereafter. 

Notwithstanding the redoubled efforts of the new patriarch, a 
variety of circumstances united in augmenting the power and authority 
of the See of Rome. The bishops of Alexandria and Antioch, unable 
to make head against the lordly prelate of Constantinople, fled often 



* I have here followed Dr. Campbell's translation. — Lectures on Eccles. Hist , 
vol. I., p. 290. 



136 



OF THE SEALED BOOK. 



to the Roman pontiff for succour against his violence ; and the inferior 
order of bishops used the same method, when their rights were in- 
vaded by the prelates of Alexandria and Antioch. So that the bishop 
of Rome, taking all these prelates alternately under his protection, 
daily added new degrees of influence and authority to the Roman See, 
rendered it every where respected, and was thus imperceptibly 
establishing the supremacy of Rome. They admitted its existence ; 
but they held it to be the work of their own creation. This is plain 
from the canon above quoted. It is true, that these fathers claim for 
their predecessors the merit of having bestowed on the Roman bishop 
the honours he had acquired. This, however, alters not the case. It 
is common for men to make a merit of granting what they cannot 
withhold, and the larger the boon, the greater the dignity of the donor. 
It is an indirect way of claiming importance, and, in the instance be- 
fore us, only serves to show, that the distinctions in rank and dignity 
which prevailed among the bishops, were not then pretended to have 
been derived from Christ, Peter, or the College of the Apostles : and 
that, in theory, they held all ecclesiastical honours to be the gift of the 
church, (by that term meaning their own body,) though in practice 
nothing could be more false. 

As I shall have occasion, hereafter, to notice other circumstances 
which contributed to the fabric of spiritual tyranny, I will not now 
take up more of the reader's time in tracing, step by step, the progress 
of the contest between New and Old Rome, for the precedency. 
Suffice it to say, that the contest was carried to a period considerably 
beyond the fifth century, to which I wish at present to confine my 
observations, and terminated at length in the entire separation of the 
Latin and Greek churches. But that the reader may not lose sight of 
the object that rendered this discussion necessary — the effects pro- 
duced on the profession of Christianity by the fall of the Great Star 
from his own proper sphere — it is necessary I should here remark, 
that this dispute for pre-eminence pervaded the whole body of the 
clergy. The additions made by the emperors and pious devotees to 
the wealth, honours, and advantages of the bishops, were followed by 
a proportionable augmentation of vices and luxury, particularly among 
those who lived in opulent cities. The greater bishops contended 
with each other, in the most scandalous manner, concerning their 
respective jurisdictions ; insulted and degraded those teachers who 
had not the " arm of flesh" to give them protection ; and imitated, in 
their manner of living, the arrogance, voluptuousness, and luxury of 



OF THE SEALED BOOK. 137 

magistrates and princes. The presbyters, who were primarily of the 
same rank with the bishops (these two appellations, as has been 
shown, being only different names for the same office) being thrust 
down to a lower seat, now contended for precedency in their new 
order ; the victors assuming a prefix to the name of their office, and 
calling themselves arch-presbyters ; while the deacons, imitating the 
examples of their superiors, had also their struggles for distinguishing 
honours, and created arch-deacons among them, who claimed an 
authority and power superior to that which was vested in the other 
members of their order. In one point, all the different ranks of 
ecclesiastics were agreed, namely, to trample on the rights of the 
people ! Thus was the independence of the churches of Christ sub- 
verted ! — These " fountains of living water" became the sources of 
death ; for many continued to drink the water poisoned with worm- 
wood ; in the poisoning of which the " blazing star" was the principal 
agent. 

To conclude my remarks on the third Trumpet — the " blazing 
star," who thus poisoned the rivers and fountains of water, " fell 
from heaven." His aim was to rise, and we shall see hereafter, that 
he had the impiety to "exalt himself above all that is called God ;" 
but he actually lost all right to any kind of rule in that which was his 
proper sphere ; and having thus fallen, it was no longer lawful for the 
disciples of Christ to yield him any obedience or subjection. These 
having been sealed (see Rev. vii.) to be preserved from this general 
rebellion against their only Master, refused to drink the poisoned 
stream, and, fearless of the wrath of man, from this time became the 
objects of the scorn, hatred, and persecution of ecclesiastics. 



THE FOURTH TRUMPET. 

" The fourth angel sounded, and the third part of the sun was 
smitten, and the third part of the moon, and the third part of the stars; 
so as the third part of them was darkened, and the day shone not for 
a third part of it, and the night likewise," Rev. viii. 12. 

I need scarcely repeat that, in hieroglyph ical language, which is 
often the language of prophecy, the sun, moon, and stars, are applied 
to systems of rule among men, whether political or religious ; — in the 
former, meaning kings, their people, and rulers ; — in the latter, Christ, 
the Sun of Righteousness, his followers, and the rulers in his church. 

s 



138 OF THE SEALED BOOK. 

But here we are prevented from applying the prophecy to the church 
of Christ, by " the third part of the sun," to which it alludes, being 
eclipsed j for "her sun shall never set," Isa. lx. 20. We are, there- 
fore, under the necessity of looking for its completion in that body 
politic, called " the third part," throughout the book of Revelation, 
namely, the Roman empire. 

By the sounding of the second Trumpet we were informed of cir- 
cumstances which in their nature could lead to no other consequences 
than those that are pointed out by this fourth Trumpet ; for " a king- 
dom divided against itself cannot stand," Matt. xii. 25. — The Roman 
empire, rent with internal dissensions, could not hope to escape the 
common lot of nations in similar circumstances, unless this breach 
could be healed. This trumpet informs us it was not healed. " The 
third part of the sun was smitten, and the third part of the moon, and 
the third part of the stars. — The " burning mountain that was thrown 
into the sea" — given for a prey to invading barbarians, was to be 
divided, and to receive new masters. It had only one before, but 
that one {the sun) and all his subordinate rulers, {the stars,) were to 
be eclipsed by a new authority ; and the glory of the Roman people, 
so far as that was connected with the power of the former master, 
was to be annihilated: so that the splendour of the imperial head, 
called here " the third part of the day, (because the sun rules the day) 
ceased to shine ;" and, as the necessary consequences, the splendour 
of those inferior magistrates, who only shine by a borrowed or reflected 
light, compared here to " the light of the night," also ceased to diffuse 
their rays throughout the same " third part" in which the imperial 
power was eclipsed. 

The rise of the Roman power was predicted in the sealed book 
(Daniel) under different figures, but particularly that of a ferocious 
beast, (ch. vii.,) with ten horns, that is, ten kings or kingdoms, ac- 
cording to the angel's explanation of the term horns. Here, however, 
there was something sealed up — impossible to be understood, without 
an authentic interpretation : for, in ch. vii. 23, Daniel was told that 
this beast was " the fourth kingdom on earth" — one kingdom; and 
yet he is informed (ver. 24) that the ten horns are ten kingdoms — 
not ten kings that might follow each other in succession in the king- 
dom : for " they were to reign together," otherwise " three of them" 
could not be plucked up by the other horn that was to " rise after 
them." Those events which were to realize and give consistency to 
this, otherwise unintelligible, part of the sealed book, are the subject 






OF THE SEALED BOOK. 3 35 

of the second and fourth Trumpets, and of other parts of the Apoca- 
lypse : and it will be seen, in our progress, that this vast empire, even 
after the fall of the imperial head, continued to be one, when parcelled 
out into ten kingdoms. 

In treating of the second Trumpet, I endeavoured to give a concise 
sketch of events which in their progress gradually wrested the com- 
mand of the armies, and all places of trust and emolument, from the 
native Romans, and vested them in the hands of aliens. This, how- 
ever, was but a part of the change which the empire was to ex- 
perience. By the events which followed, and of which I shall now 
endeavour to give a brief outline, the imperial power was at last an- 
nihilated, and the sovereignty divided, along with the territories of the 
Roman empire among the various invaders. 

Arcadius, the son of Theodosius, was only seventeen years of age 
when he succeeded to the empire of the East : Honorius, his brother, 
only ten, when he began to reign in the West (an. 395). Stilico was 
minister to the latter ; Rufinus to the former. Rufinus was a native 
of Gascony, Stilico a Vandal. Under these ministers every thing was 
set up to sale ; and offices were so prodigiously increased, that the 
prince's agents, whom Julian had reduced to seventeen, were now 
ten thousand ! ! Rufinus intended that his own daughter should be 
married to Arcadius, but the latter having married Eudoxia, by the 
persuasion of the eunuch Eutropius, the minister now resolved to 
share the empire with his master. To prevent any impediment from 
Stilico, who ruled in the West, under the name of Honorius, Rufinus 
secretly invited the barbarians to invade the empire. The Huns 
crossed the Don, came down from Caucasus, laid waste Armenia, 
Cappadocia, Cilicia, and Syria, making even Antioch tremble ; while 
the Goths, under Alaric, passed the Danube and poured into the 
provinces lying between the Adriatic and Constantinople. — In this 
situation of affairs, the minister established his own credit with Arca- 
dius, as a man of wonderful abilities, and expected speedily to obtain 
the honour for which he panted. But Stilico, having in the mean 
time opposed the barbarians in the West, with such vigour as to make 
them sue for peace, immediately marched against Alaric, and, with a 
large army, partly composed of troops belonging to Arcadius, came up 
with him on the plains of Thessaly. When on the point of engaging, 
Arcadius's troops were ordered to withdraw from the rest, and return 
to Constantinople — an order which Rufinus had dictated, to embarrass 
his rival. Stilico ,(who was now obliged to retreat) sent these troops 



140 OF THE SEALED BOOK. 

back, under the command of a Gothic officer, properly tutored. 
Arcadius, accompanied by Rufinus, whom he was to nominate as his 
colleague on that very day, went out of Constantinople to receive the 
homage of these troops on their return ; when, on a signal from the 
commander, they set upon Rufinus and killed him. Eutropius, the 
eunuch, succeeded him as minister, and was equally a scourge to the 
state and the people. 

Alaric, after the retreat of Stilico, fell upon Greece, took Athens, 
and desolated Peloponnesus. That country belonged to the eastern 
empire, but Stilico, who had reinforced his army, went thither to at- 
tack the Goths, and actually had nearly ruined Alaric, though the 
latter escaped with all his booty. In return for this favour conferred 
on the East, Eutropius caused Stilico to be declared the enemy of the 
empire, for having attacked the barbarians in Greece ! Not satisfied 
with this, he entered into a treaty with Alaric, and even procured for 
this invader the government of eastern Illyria. To be brief, the 
eunuch, who carried his presumption so far, that he one day threatened 
to banish the empress Eudoxia from the palace, was named consul. 
Eudoxia, however, at length accomplished his ruin, and he was put 
to death. 

Gainas, a Goth by blood, one of the generals who had assisted in 
accomplishing the fall of Eutropius, rebelled against Arcadius, in the 
year 400, and marched towards Constantinople. Such was the im- 
becility of the government, that the emperor was obliged to treat with 
him, to continue him in his command, and to make him consul ! His 
countrymen in the empire, led by the motives of interest, had embraced 
the Christian religion, but being mostly Arians, they were not per- 
mitted to have places of worship. Gainas therefore demanded a 
church for himself and his people, but such influence had churchmen 
now acquired, that the voice of St. Chrysostom prevailed over that 
of the Emperor ! — and the Goths again took up arms. Many lives 
were lost, but Gainas was at last obliged to withdraw from Constanti- 
nople ; and having retired towards the Danube, was attacked, and he 
and his army destroyed by the Huns. 

Alaric did not remain long at rest in Illyria. In 401, having been 
proclaimed King of the Visigoths by his army, he prepared to pene- 
trate into Italy, and make himself master of Rome ; but, having been 
twice deceived by faithless treaties, he was reduced to the brink of 
ruin, and, for the present, obliged to abandon h'i3 design. In the 
meantime the empire experienced an unexpected invasion of the 



OF THE SEALED BOOK. 1 4> I 

Goths, aboat 200,000 of whom, under Radagaisas, poured into Italy, 
where they were hailed as deliverers by those of the Romans who 
were still attached to Paganism. After much slaughter on both sides, 
they were at last defeated (anno 405) by Stilico, who was aided in 
this contest by Huns and Goths. 

Italy was scarcely freed from this enemy, when a dreadful irruption 
of barbarians. Alans, Vandals, and Suevi, overwhelmed the power in 
Gaul. The Vandals, who were of Gothic origin, by mixing with the 
ancient inhabitants, had in some measure become Germans, and had 
given their name to different nations — as Burgundians, Rugii, Heruli, 
Lombards, Angli (English), Thuringians. Those who were now in 
motion inhabited the country of Pannonia, the province of the empire 
in which Stilico was born. The Suevi, originally a nation of wan- 
derers, had occupied the countries between the Elbe, the Vistula, the 
Danube, and the Baltic ; but, being afterwards divided into different 
hordes, such of them as retained the name of Suevi in the time of 
Augustus, dwelt east of the Rhine, but were compelled to retire into 
Bohemia, of part of which they were deprived by the Vandals. The 
Alans, from the time they had been driven from the Don, wandered 
along the Danube. They had been of great service in the armies of 
Theodosius and Stilico, but perceiving that those whom they served 
for hire were unable to defend themselves, they resolved to participate 
in the spoils of the empire. 

These nations, j«oined by a number of Huns, Sarmatians, and other 
barbarians, in their march, crossed the Rhine near Mentz, and spread 
like a torrent to the Pyrenees. They were followed by a multitude 
of Burgundians, who settled in Helvetia, and afterwards in the coun- 
try of the Sequani and Edui — also by an immense number of Alemains, 
settled on the banks of the Rhine, from Basle to Mentz. 

The army in Britain, terrified by the proximity of such a deluge of 
enemies, and despairing of reinforcements, proclaimed a common 
soldier, of the name of Constantius, emperor. He was afterwards 
acknowledged in Gaul ; his son Constans made himself master of 
Spain, and Honorius was compelled to receive him as colleague. At 
the same time, (anno 408,) Alaric, who, in consequence of some new 
treaty with Stilico, had been for three years expecting to be joined by 
him for the conquest of Illyria, tired with waiting, marched to Italy 
with his army, and demanded payment for the expenses he had in- 
curred. After some debate in the senate, Stilico, who maintained 
that his claim was just, promised that 4000 pounds weight of gold 



142 OF THE SEALED BOOK. 

should be given to him, and he retired with his troops to Noricum (in 
Bavaria and Austria). This transaction cost Stilico his life, who, 
with all his ambition, was an able general. Olympius, a courtier, 
who owed his elevation to Stilico, persuaded the emperor that the 
minister aimed at the throne, and that he was the author of the in- 
vasion of the empire by the barbarians ; and, gaining over the troops 
then at Pavia, he first caused all Stilico's relations to be massacred in 
a mutiny, and then procuring an order for that purpose from the 
emperor, ordered the minister himself to be seized at Ravenna, with 
his son, and put to death. 

Olympius, enriched with the spoils of Stilico, governed with the 
same unbounded power as his predecessor, but with less judgment. 
He is praised by Symmachus, Augustin, and other ecclesiastical 
writers ; but the laws he passed (for the laws of Honorius were those 
of the minister) in favour of churchmen, account for their eulogiums. 
— Appeals to the bishops in all civil causes were now authorized ; 
their decision was final ; and the civil magistrates were obliged to 
execute the sentence ! — Pagans and heretics were excluded from all 
offices 5 — (when Julian excluded dissenters, the clergy talked of the 
hardship and wickedness of depriving men of their civil rights ; but 
now that the same conduct had a different direction it became highly 
meritorious ;) — the Catholics were put in possession of all the churches ; 
all the pagan solemnities were abolished ; the execution of these orders 
was committed to the bishops ; and the public officers were com- 
manded to second them, under the penalty of twenty pounds weight 
of gold ; the disturbers of the Catholics were ordered to be put to 
death, and all who opposed their tenets to be banished. In the year 
409, however, the emperor found himself obliged to revoke the law 
which excluded pagans from holding offices. 

The gold promised to Alaric not having been furnished to him 
agreeably to engagement, and a demand which he made of it having 
been treated with contempt, he quitted Noricum (in 409) with his 
army, crossed Italy with rapidity, arrived at the gates of Rome, made 
himself master of the Tiber, cut off all supplies, and reduced it to the 
greatest extremity. Deputies were at last sent out to treat offering to 
submit, on condition that disgraceful terms should not be imposed, but 
declaring, in that event, the Roman people only desired to be led to 
action ! Alaric, despising this gasconade, demanded all the wealth of 
Rome. " What will you leave, then, to the inhabitants ?" said the 
deputies— "Their lives," replied Alaric, fiercely. They agreed to 



OF THE SEALED BOOK. 143 

give him 5000 lbs. weight of gold, 30,000 lbs. of silver, and the chil- 
dren of the principal citizens as hostages; and the terms being ratified 
by the emperor Honorius, who now resided at Ravenna, as a place of 
greater safety than either Rome or Milan, Alaric retired. 

Britain, wasted by the Scots and Picts, was now abandoned, and 
notice sent to the inhabitants to defend themselves. 

Constans, the son of the usurper Constantius, was at this time at war 
with Gerontius, his best general. The Alans, Suevi, and Vandals, tak- 
ing advanlage of the dissensions among the Romans, passed the Pyre- 
nees, and ravaged Spain with the most barbarous ferocity for a whole 
year. Plague and famine were added to these calamities, and such was 
the scarcity, that men devoured one another. The barbarians having 
accomplished their conquest, at last divided it among them, began to 
be humanized, behaved with mildness to the inhabitants; and, in a 
short time, their reputation for fidelity and justice was so firmly 
established, that many of the natives who had fled returned to the 
country, where all were at last confounded under the name of Van- 
dals. — Gerontius, the opponent of Constans, having promoted their 
enterprize, they left the Romans the country on this side the Ebro, 
which is called New Castile, from Toledo and the kingdom of Arra- 
gon and Valencia, as far as ancient Saguntum. 

After the retreat of Alaric from Rome, as has already been noticed, 
Honorius and the infatuated Romans, thought no more of the treaty 
which they had concluded with him. Olympius, the minister, was so 
much occupied with the ruin and destruction of all whom he hated or 
suspected, business of real moment was neglected. He was at last 
ruined in his turn by an intrigue of eunuchs, and was succeeded by 
Jovius, a man equally weak and worthless, who rejected some equitable 
proposals made by Alaric ; in consequence of which that conqueror 
again made his appearance at the gates of Rome, and compelled the 
Romans to receive Attalus, the prefect of the city, as emperor, in the 
room of Honorius. Attalus, however, committed so many blunders, 
that Alaric soon deposed him and again began to negociate with 
Honorius. Sarus, a Gothic captain in the army of the latter, but an 
enemy of Alaric, broke off the negociation, by attacking and killing a 
great number of the Goths, while the conferences were open. Alaric, 
in a rage, laid siege to Rome (anno 410) for the third time, took the 
city and gave it up to be pillaged. 

Had Alaric wished it, he might certainly have followed up his 
victory, by taking Ravenna, and reigned in Italy ; but it is thought 
he wished rather to establish himself in Africa, after pillaging Sicily. 



144 OF THE SEALED BOOK. 

His array had partly embarked, when his fleet was destroyed in his 
sight, by a dreadlul storm. He died at Casentia. before he had time 
to repair this disaster, leaving his conquests to Ataulfus, his brother- 
in-law, and a worthy successor. 

Ataulfus wished to obtain a settlement in the empire, and to marry 
Placidia, the sister of Honorius, who had been a captive of Alaric. 
He concluded a treaty with the emperor, was deceived, according to 
custom, and in revenge laid waste the country of Gaul, took Nar- 
bonne and Toulouse, and having gained the affections of the princess, 
married her. A settlement was then granted him in Spain, in which 
he was scarcely confirmed when he was murdered by one of his 
equeries. 

About the same time that the Goths obtained this settlement, 
Honorius was obliged to yield to the Burgundians a part of their con- 
quests in Gaul. 

During these revolutions in Europe, Africa was distracted with 
violent dissensions. The emperor published new edicts against the 
Donatists, declaring whoever attempted to change the faith guilty of 
a capital offence. In the East. Arcadius was also occupied in eccle- 
siastical squabbles. His wife, who ruled him, died in 404, and him- 
self in 408, leaving the empire to his son, Theodosius the younger, 
then seven years of age. 

Ataulfus was succeeded by Sigeric, who, having murdered the chil- 
dren of the former, was put to death by his subjects, after reigning 
seven days. The Visigoths elected Wadia in his stead, who con- 
cluded a treaty with the Romans, and in their cause defeated the 
Vandals and Alans ; and, as a recompense, received in exchange for 
his former possessions .Aquitain Secunda and Novin Populania, [Poi- 
tou, Saintongue, Pericard, Bordelois, Angenois, Angoumois, and 
Gascony,] besides' the city of Toulouse, which he made his capital. 
(To his new possessions he gave the name of Gothia, and the Goths 
held it 88 years, till the invasion of Clovis.) 

About the year 410, the Franks, according to some historians, 
settled in the country situated between Maestri cht and the confluence 
of the Maese and the Waal. Others ascribe the foundation of the 
French monarchy to Clodian, in 438. The Franks, who, from the 
time of Gordian, had made frequent incursions into Gaul, were a 
collection of several confederate German tribes, between the Rhine, 
the Maine, and the Weser, and had united in defence of their liberty 
against the Romans. 

Constantius, the only general in the army of Honorius who was 






OF THE SEALED BOOK. 145 

not chosen from among the barbarians, married Placi'lia, the widow 
of Ataulfus, and sister of the emperor, in 421, and on him and his 
wife the imperial dignity was conferred by Honorius, who had no 
child. Constantius died the same year, and Honorius in 423. 

Theodosius, who had not acknowledged the title of Constantius 
and Plaeidia, wished to re-unite the two empires in his own person. 
But John, secretary of state to Honorius, having assumed the purple, 
and liberated the slaves, in order to form them into an army, and 
having solicited the assistance of the Huns, Theodosius altered his 
plan, and sent an army to the West, with Valentinian, the son of 
Constantius. John was taken and beheaded, and Valentinian III. 
was proclaimed emperor. Rivalship between two of his generals, 
Aetius and Boniface, caused each of them to rebel in his turn. 
First, Boniface, who invited the Vandals out of Spain into Africa, 
under their king Genseric, where they laid waste the country with 
fire and sword. The state, unable to repel the invaders, restored 
Boniface to favour, who endeavoured then, but in vain, to expel 
them. Aetius, afraid of his rival's power, who enjoyed the favour 
of Plaeidia, the mother of the emperor, raised the standard of revolt. 
In a battle which followed between the generals, Boniface received a 
mortal wound, though his army defeated that of Aetius, who then 
took the road to Pannonia, to implore the assistance of the Huns. 
The court, struck with a panic, sent after him, and restored him to 
his dignities. Such is the reward of revolt in a tottering state ! 

Gaul, exposed a prey to avaricious magistrates, as well as to the 
ravage of the barbarians, had its miseries aggravated by an insurrec- 
tion of the peasants, who, in a body, ravaged the country with the 
fury of savages. The Visigoths broke the treaty concluded with the 
Romans, and renewed the war. In 438, Clodius, king of the Franks, 
seized upon Cambray, Tournay, and Amiens, which was then ceded 
to him, the Romans being unable to expel him. Treves was a fourth 
time plundered by the Franks, who also took Cologne. Genseric 
retained possession of the best part of Africa. The Suevi subdued 
Bcetica, and those countries which the Vandals had abandoned when 
they crossed into Africa. In one word, nothing was to be seen any 
where but massacres, revolutions, and dismemberments of the empire. 

in the east, Theodosius was occupied with new theological quarrels. 
Nestorius, bishop of Constantinople, taught that Mary was not the 
mother of God, but the mother of Christ. The church having deter- 
mined otherwise, he was, of course, a heretic. In 435, the emperor 

T 



146 OF THE SEALED BOOK. 

ordered all the books of the Nestorians to be burnt ; prohibited, under 
confiscation of goods, the granting any place of worship to these 
heretics; and, in cases of obstinacy, decreed the punishment of 
death. All the clergy who held this heterodox opinion were driven 
from their churches, and the laity were excommunicated ; and, as a 
farther evidence of the piety of Theodosius, a law was passed by 
which the possessions of ecclesiastics and monks, who died without 
heirs, should go to the churches and monasteries. Those who could 
pass such laws could be little removed from idiocy. 

The barbarians, in the meantime (anno 441), continued to gain 
ground — Carthage was taken by Genseric, who created a large navy, 
and carried terror and desolation into Sicily. Theodosius, or rather 
the eunuch Chrysaphus, exhausted the public resources in fitting out 
1100 sail of ships to attack the Vandal, who contrived to bring on a 
tedious negociation, in the course of which, the Roman army being 
weakened, the Huns attacked the empire ; and the consequence was, 
Genseric obtained his own terms, and was acknowledged sovereign of 
Africa, the barbarians in the interim pouring into the empire on all 
sides. 

Attila, whose genius equalled his ambition, had formed boundless 
plans of conquest, and subjected to his power all the countries from 
the Baltic on the one hand, to the eastern ocean on the other. He 
had received ambassadors from China, hemmed in the Roman empire, 
and threatened its annihilation. Theodosius conferred on him the 
title of General of the Romans, which he deigned to accept ; but with 
the reservation of his right to make war upon them if they did not 
act as he might wish ! He soon after exercised this reserved right. 
In 447, Thrace, Dacia, and Mcesia, suffered fresh ravages from the 
Huns : seventy cities were stormed by them, and two armies sent to 
oppose them were defeated. Peace was then bought by the Romans, 
at the price of 6000 lbs. weight of gold, and an annual tribute of 
2000 lbs. The money could not be collected without the most 
grievous oppression and violence — wealthy families were reduced to 
indigence, and many persons destroyed themselves in despair. The 
ambassadors of the Huns were loaded with presents ; and, if Attila 
wished to enrich any of his officers, he needed only to send them to 
Constantinople ! Theodosius, however, had the consoling approba- 
tion of churchmen, and persuaded himself that, in attending to their 
senseless logomachies, he was more profitably employed than in mind- 
ing worldly concerns. A council of 130 bishops, assembled at 



OF THE SEALED BOOK. 147 

Antioch, condemned the doctrine of the two natures in one person, 
and pronounced some wholesome anathemas, depositions, and banish- 
ments, against the Eutychis — a kind of amusement in which the 
eastern emperors were much occupied from this time till the destruc- 
tion of the Greek empire, and which produced internal quarrels as 
fatal as the arms of the barbarians. 

Theodosius died in 450, on his return from a pious pilgrimage. His 
sister, Pulcheria, assumed the reins of government, and gave her hand 
to Marcian. 

In the west, the empire was daily growing more feeble. Genseric 
having quarrelled with the king of the Visigoths, Theodoric, the more 
effectually to harass him, invited Attila to penetrate into Gaul. 
Honoria, the daughter of the empress, Placidia, mother of Valentinian, 
who had taken the veil, carried on a secret correspondence with the 
king of the Huns, and had promised to give him her hand. Attila 
sent, in consequence, to demand the princess in marriage, and with 
her the half of the empire. By negociating with the Romans and 
Goths at the same time, Attila concealed the resolution he had formed 
to destroy both, till he took the field (anno 451) at the head of an 
army of 500,000 men, composed of various nations, led by their kings, 
marched along the Danube, and passed the Rhine. It is impossible 
to describe the havoc and devastation which he spread throughout 
Gaul, between the Rhine, the Seine, the Maine, and the Moselle. 
These countries were entirely ruined, the towns burnt, and the fields 
covered with slain : Aetius, the Roman general, succeeded in opening 
the eyes of Theodoric, the king of the Visigoths, to the danger that 
threatened him: he joined the Romans, as did also the Franks, the 
Burgundians, Armoricse, and other nations which had obtained settle- 
ments in the empire. The most bloody battle that was ever fought 
followed : Attila was worsted, and obliged to retire into Pannonia. 
But before the Romans had time to breathe, returned (anno 452) 
with a fresh army, poured into Italy, and spread an universal alarm. 
At last, Valentinian sent Pope Leo to Attila (observe the influence of 
this churchman) to beg for peace. A truce was concluded, the 
Romans agreeing to pay a tribute, and the conqueror withdrew. He 
died in the year following, and his too extended dominion soon fell in 
pieces by dissensions among his sons ; but the enfeebled empire never 
recovered from the shock he had given it. Several settlements out of 
the divided territories of Attila were formed in Illyria, Mcesia, Dacia, 
the Lesser Scythia (at the mouths of the Danube), and were received 



148 OF THE SEALED BOOK. 

as allies by that empire which they were tearing to pieces ; but the 
Ostrogoths, subjects of Attila, were the principal gainers by this 
revolution. Marcian granted them all Pannonia, from Upper Moesia 
to Noricum, and from Dalmatia to the Danube — and they afterwards 
obtained possession of all Italy. 

Those internal dissensions, originating in, and fostered by, the vices 
of the court, which had primarily brought on the evils of which I 
have attempted to give a faint outline, and which had now well nigh 
extinguished the Roman power throughout the provinces, were still 
continued. Valentin ian debauched the wife of Maximus, a man of 
rank and power ; in revenge for which the latter contrived that Aetius, 
the only person who could protect the emperor, should be suspected 
of traiterous intentions; Valentinian killed this general with his own 
hand, and was soon after assassinated by the artifice of Maximus 
(anno 455), who then mounted the throne. He compelled Valen- 
tinian's widow to marry him : in revenge she invited Genseric to 
attack Rome ; the Vandals obeyed the summons, and speedily 
embarked ; Maximus was assassinated, in attempting to fly ; Genseric 
arrived, and Rome was given up to be pillaged, after which he returned 
to Africa with his booty. Avitus assumed the purple ; Count 
Recimer, the son of a prince of the Suevi, excited a sedition against 
him, took him prisoner, and, to disqualify him from reigning, caused 
him to be consecrated a bishop ! He died soon after, and the throne 
remained vacant for some months. What a change ! 

Recimer now caused Majorianus to be elected emperor, hoping to 
govern under his name, but finding himself disappointed, formed a plot 
against him (anno 461) and destroyed him. He then set up in his 
room one Severus, but who this phantom was is not known. He 
disappeared, but by what means is equally a secret, and Recimer 
governed the state with absolute authority during a year and a half. 
Anthemius was now (anno 467) appointed emperor. Recimer 
married one of his daughters, but being counteracted by him in some 
of his projects, he revolted, beat the troops that opposed him, took the 
city of Rome (anno 472), gave it up to be pillaged by the soldiers, 
and caused Anthemius to be put to death. 

In the prophetic account (as will be shown hereafter), this sacking 
of Rome put an end to the western empire. It is true that the 
imperial head had a nominal, but only a nominal existence, till the 
fourth year after ; but the power was gone, the light of the imperial 
sun was set. 



OF THE SEALED BOOK. 149 

Olybius, the next phantom appointed by Recimer, (who died shortly 
after,) reigned only a few months. He was succeeded by Glycerius, 
known only by name, who was dethroned by Nepos, an officer of the 
eastern emperor, in 474. In the following year Nepos was driven 
from the throne by the patrician Orestes, who appointed his own son 
Romulus, surnamed Augustus, but commonly, in contempt, called 
Augustulus. At this period, all that remained of the mighty empire 
of the west was confined to Italy, Dalmatia, and a small part of 
Gaul, of which the nominal head had so slight a hold, that it only re- 
quired the attempt to be made to dispossess him entirely. In 476, 
the barbarians who served in the Roman armies with the name of 
allies, demanded one-third of the lands as a recompense for their 
services, and, being refused by Orestes, chose Odoacer, a private sol- 
dier, for their leader. He attacked Pavia, where Orestes had shut 
himself up, took the place, put the patrician to death, and then 
marched to Ravenna, where, finding that Augustulus had voluntarily 
quitted the purple, he gave him his life, but confined him. He then 
subdued all Italy, of which he settled himself king ! 

Such were the events by which the " third part of the sun was 
smitten, and the third part of the moon, and the third part of the 
stars ;" so that they ceased to diffuse their light throughout the heaven 
politic of the western empire, called in this book the third part. 



INTRODUCTION TO THE WOE TRUMPETS. 

" And I beheld, and heard an eagle flying through the mid-heaven, 
saying with a loud voice, Woe, Woe, Woe to the dwellers on the 
earth, from the other voices of the trumpets of the three angels which 
are yet to sound," Rev. viii. 13. 

We have seen, by the trumpets of the four former angels, evils 
brought upon the church, and upon the empire of Daniel's fourth 
kingdom, than which imagination can scarcely conceive any thing 
more dreadful. These, however, terrible as they were, are con- 
sidered as light and trivial, compared to those that follow. They are 
therefore detailed in the prophecy without any particular intimation 
of their peculiar severity ; but those about to be proclaimed are in- 
troduced with a warning awfully solemn, whether we consider the 
heaven here mentioned as referring to the rule and government of the 
church, or to that system of dominion which was to take place in 



150 OF THE SEALED BOOK. 

Europe after the imperial sun was eclipsed. " Woe, woe, woe to 
the inhabiters of the earth!" That the church is called upon to 
attend to the warning cannot be doubted ; for the whole prophecy 
was given to show unto " Christ's servants things that were shortly 
to come to pass" Rev. i. 1. But the heaven-politic appears to be 
here particularly intended ; for the fourth trumpet had proclaimed 
the extinction of the light of the third part of this heaven, and then 
follows this eagle in the mid-heaven, Messuranemati, (not the midst 
of heaven, as in the common version,) denouncing three-fold woe to 
" the inhabiters of the earth," i. e., to those dwelling under the poli- 
tical heaven. This phrase, mid-heaven, does not mean the air, the 
middle region between heaven and earth, but the meridian, that part 
of the heaven in which the sun has his highest exaltation in his 
(apparent) diurnal revolution ; and in the astronomy of the ancients 
always meant, that point or degree of the zodiac which coincided 
with the meridian, whether the sun was then in that point or not. 
The mid-heaven was called the cusp of the tenth astronomical house 
— for the whole zodiac was considered as divided into twelve plane- 
tary houses — and this tenth house being the highest, was allotted to 
the sun, as the king among the planets. Hence this was called the 
regal house, the house of rule and dominion, and in astrology denoted 
the ruling power. 

In the common Greek text, we read Angelou, angel, in place of 
Aetou, eagle. The latter is the reading of the Vulgate, Synac, and 
iEthiopic versions, the Complutensian edition, several of the fathers, 
and good MSS. ; and by every rule of fair criticism has the best right 
to be admitted as the genuine text. One of the readings is a corrup- 
tion. It is difficult to conceive how a transcriber could substitute 
eagle for angel, the former word having occurred only once before 
in the whole book, and that as far back as chap. iv. 7., so that the 
recollection of the word cannot be supposed to have been floating 
even faintly in his mind, when transcribing the viii. chapter. It is 
otherwise with the word angel. No mistake could be more natural, 
when writing about heaven, than to substitute for eagle a word of such 
frequent recurrence as angel * 

It is also deserving of notice, that John does not say simply an 
eagle, but henos aetou, one eagle. An eagle, in symbolical lan- 



* Montanus also has henos aetoa. But some read angdou hos aetou. See 
(irit sbach's Testament, vol. ii. p. 615. 



OF THE SEALED BOOK. 151 

guage, is sovereignty, and was peculiarly the symbol of the Roman 
sovereignty. But the Prophet had given a statement, in the verse 
immediately preceding, which, without such an intimation as here 
given, might have been understood to amount to a declaration that 
the eagle was dead. The eagle, however, or the beast, as this em- 
pire is also called, recovered from the wound inflicted on him by the 
sword of the barbarians. The hierarchy still remained as a nucleus 
and centre around which the discordant and heterogeneous materials 
of which this empire was now composed, were to arrange them- 
selves, and by which such a cohesion of them was to be formed as 
can subsist among pieces of iron joined together by such cement as 
clay, Dan. ii. 40 — 43. The eagle yet had an existence in prospect: 
the reign of " one head," its eight, was to follow all the calamities 
that had been before described ; and the appearance of this " one 
form of the eagle in the mid-heaven," — that is, " in the possession 
of the sovereign power," — his own annunciation of his existence, — 
his assumption of dominion as a ruler, is in the text declared to be 
equivalent to a denunciation of the most dreadful miseries to man- 
kind. 

But besides this, something farther seems to be intimated by the 
peculiar expression one eagle. It was not a plurality of empires, or 
any potentate, whom commentators, to suit their own h) T pothesis ? 
might choose to upbraid with the title, but " one particular predicted 
empire," that was to be the distinguished and prominent adversary of 
the Messiah's kingdom, and, as such, the procuring cause of the ju- 
dicial inflictions denounced in this prophecy. This deserves parti- 
cular notice ; for we are by this limitation to one, prevented from 
looking for this adversary, the Antichrist, in any other empire than 
that of the eagle: and had commentators paid proper attention to this 
limitation, they would have suppressed many of their lucubrations, 
which are worse than irrelevant. 

Another dominion was to succeed that of the emperor's, and like 
the latter part of them, to call itself Christian — a power which was 
to profess to regulate its conduct by the precepts of the gospel. This 
very power, though thus warned, was to be the cause of all the evils 
that were to follow, for though the chief instruments were to be 
another set of men, of whom we shall soon have occasion to take 
notice, these had no power of their own, nor ought they ever to have 
possessed it, in civil matters ; but they received power from the ten 
kings, and had their rise as a body, called by Paul, " the Man of Sin 



152 OP THE SEALED BOOK. 

— the Son of Perdition," 2 Thess. ii. 3, at the same time with the 
ten kingdoms, Rev. xvii. 12, 13. They had, as we have already 
seen, been gradually strengthening themselves, and adding to their own 
importance, even from the Apostolic age ; but it was only on the ex- 
tinction of the imperial power, which was the let or hinderance to the 
complete revelation of the mystery of iniquity, which was already at 
work in the days of the Apostles, that " the man of sin" ascended 
his throne, by " Satanical machinations, with all power and lying 
wonders." The nature of these delusions, and the judgments which 
followed, form the subjects of the three following Trumpets. But as 
it will much facilitate our future progress, I beg leave, before pro- 
ceeding to them, to call the attention of the reader to 

PAUL'S PROPHECY CONCERNING THE MAN OF SIN. 

" Now, we beseech you, brethren, concerning this coming of our 
Lord Jesus Christ, and our gathering together unto him, that ye be 
not soon shaken in your judgment, nor troubled, neither by spirit, nor 
by word, nor by letter, as from us, (intimating) that the day of Christ 
is at hand. Let no one deceive you by any means, for there must 
first come a falling away, and the man of sin be revealed, the son of 
perdition, who opposeth and exalteth himself above all that is called 
god, or that is worshipped ; so that he, as God, sitteth in the temple 
of God, showing himself that he is God." 

" Do you not remember, that when I was with you I told you 
these things? and ye know what hindereth now ; so that he will be 
revealed in his time : for the secret* of iniquity is already working ; 
only there is one who now hindereth until he be taken out of the way, 
and then shall that wicked (man of sin) be revealed. The Lord 
shall consume with the breath of his mouth, and with the brightness 

* The erroneous ideas and uses of the word mystery are noticed by the 
author in the following pages; but whether mystery or secret be used here, 
the Apostle's meaning is evident : — The import or design of the prophetic lan- 
guage and figures respecting the enemy of Christ and his people, hitherto not 
understood, was begun to be unfolded, in the appearances which some then made, 
and would be fully revealed in the man of sin : — In him would be displayed the 
mystery of the Wicked One, who was seen, in the spirit of prophecy, great in 
power, spreading himself like a green bay tree ; yet passing so completely away, 
as when sought for not to be found : (compare Ps. xxxvii., particularly ver. 35, 
36, and Dan. iv. 10, 21. with Rev. xvii. 5.)— But the Apostle seems, in this pas- 
sage, to point directly to the secret or mystery of Isaiah's language, (xi. 4,) 
where he declares that " the Root of David (the opener of the sealed book,) shall 
slay the Wicked One with the breath of his lips." 



Of THE SEALED BOOK. 153 

of his (own) coming shall destroy him whose coming is according to 
the working of Satan, with all power and signs, and lying miracles, 
and with all manner of unrighteous fraud, among those who perish, 
because they received not the love of the truth that they might be 
saved. And for this cause God will send them strong delusions, that 
they may believe a lie, that they all may be condemned who believe 
not the truth, but took pleasure in such unrighteousness," 2 Thess. ii. 
1—12. 

In the preceding chapter the Apostle had been speaking to the 
Thessalonians of the second coming of the " Messiah, with his 
mighty angels ;" in flaming fire to take vengeance on them that know 
not God, and that obey not the glad news of " our Lord Jesus 
Christ ;" after which he goes on, in the twelve verses quoted above, 
to give them some instructions concerning " this coming of our Lord 
Jesus Christ," and our gathering together unto him, that they might 
remain « unshaken" in the credit they had given to what he had 
before taught them on this subject, and not to give heed to some who 
wished to persuade them "that this day of Christ was then at hand." 
The doctrine which these men were endeavouring to propagate, but 
for this seasonable correction from the Apostle, might have pro- 
duced the most pernicious consequences. Had it received general 
and implicit credit, it would have led to a neglect of those social 
duties, which are every where enjoined throughout the New Testa- 
ment, as indispensable to the Christian character ; for who would have 
thought it necessary to " be diligent in business," that he might be 
able to " provide things honest in the sight of all men," and be 
« ready to distribute" on every proper occasion, if the day was just 
at hand in which the fruit of his labour would no longer be useful 
either to himself or others 1 « Let no one deceive you by any means," 
says Paul, " for there must first come a falling away, (such an apos- 
tacy as has been amply described under the third Trumpet,) « and 
the man of sin be revealed, the son of perdition." 

Who is this "man of sin"— this « son of perdition ?"— One "who 
opposeth, and who exalteth himself above all that is called God, or 
that is worshipped." The Thessalonians had been before instructed 
respecting the power of whom the Apostle was speaking ; but if they 
had not, this description would have been sufficient for their informa- 
tion ; for the sealed book had been opened before this Epistle was 
written,* and the words are taken almost verbatim from the character 



This Epistle affords some of the many proofs to be found in the writings of 

U 



154 OF THE SEALED BOOK. 

given in the sealed book of" the king who was to do according to his 
own will," Dan. ix. 36 ; " He shall exalt and magnify himself above 
every god ;" and again, (ver. 37,) " He will not regard any god ; for 
he will magnify himself above all." 

Many Protestant commentators, in their zeal to expose the flagrant 
wickedness of the See of Rome, (for they are almost unanimous in 
considering the Pope as " the man of sin,*) have considered the Lord 
God as intended both by Paul and Daniel, by the words, every god — 
all that is called god. These expressions, however, do not mean 
Jehovah, but every king — any potentate. (See Ps. Ixxxvi. 1 — 6, 
and John, x. 34, 35.) Nor does worshipped, sebasma, here mean 
adored, but venerated — entitled to reverence and respectful submission. 
The title of the Roman emperors was sebastos, venerable, expressed 
in Latin by the word augustus. This is the word employed in Acts 
xxv. 21. Paul's appeal was to sebastos. — The supreme power, then, 
is that which is sebasma, venerated, worshipped. 

But this is not the whole of his character. He not only treats kings 
and magistrates with contempt, and exalts himself above them, but, 
" as God, places himself in the temple of God, showing himself that 
he is God." In the exercise of that usurped power, by which he 
makes himself a king, he erects his throne in " the temple," that is, 
in «' the church of God." (See 1 Cor. iii. 16, 17, and 2 Cor. vi. 16.) 
It is in virtue of this pretended spiritual authority that he claims a 
higher reverence than that which is due even to the potentates of the 
earth, and insists that he is their superior; but as the Scriptures ac- 
knowledge no authority higher than theirs, except the sovereign power 
of the King of kings, it is plain that, by this act of presumption, he 
usurps the seat of him who is alone exalted King upon the holy hill 
of Zion, Ps. ii. 6 — he exhibits himself as God. In fact, whoever 
arrogates to himself a power not only to add to the laws of God, but 
to alter them, or dispense with them, makes himself his superior ; for 
he who has power to nullify the commands of another, must be more 
than his equal. 

the Apostles, that " the deep things of God were revealed unto them by his 
Spirit," respecting both the kingdom of Christ and of Antichrist — things which 
were veiled from the wise and the learned of this world, that their folly might be 
manifest. 

* There are exceptions, of which some curious instances are given by Bishop 
Newton in his twenty-second Dissertation ; where the reader will also find some 
account of the strange explanations of the passage now under consideration, 
which have been given by the Roman Catholic writers. I pass them over, as . 
our present business is to ascertain, not rbhat is not, but what is, the genuine 
meaning of this prophecy. 



OF THE SEALED BOOK. 155 

Does the epithet " the man of sin" mean some individual? No; 
for " the little horn" or king, mentioned in Daniel, which is Paul's 
" son of perdition," or "man of sin," and John's " Antichrist,"* or 
" beast that ascendeth out of the abyss," is to continue in power for 
the space of 1260 prophetic years. Does it mean, then, a succession 
of individuals, as the Popes 1 No ; not the succession of the head 
only, but the whole man of sin — the body with its head. This is 
manifest from the style of Daniel's prophecies; for in them king is 
put for kingdom, and in the Revelation, the word king has the same 
import ; — the head or sovereign of the kingdom not being intended, 
but the whole power, throughout the kingdom, whatever that kingdom 

may be The apostacy was not to be that of one man, or of a few 

individuals, but that of a collective body. 

This will appear farther evident, from an examination of the name 
itself. The " man of sin," like most other appellations given to the 
false church, is borrowed, with some alteration, from the true church, 
which is called (2 Tim. iii. 17) the " man of God,"f and is growing 
up to " a perfect man, unto the full stature of Christ," Eph. iv. 13. 
" Now the body of this man of God is not one member, but many," 
1 Cor. xii. 14; and the head of this body, the true church, is Christ, 
Col. i. 18. So also the man of sin is not one member but many, and 
the head of this body, the false church is the Pope, the blazing star 
who fell from heaven under the third Trumpet ; for to no other does 
the character, in its fullest latitude apply 4 Christ's opponent is also 

* A recent Commentator tells us that the church of Rome is not Antichristian, 
for Antichrist denies the Father and the Son, 1 John iv. 2, 3, but she acknow- 
ledges both ! — In opposition to this unprotestant, Antichristian doctrine, I shall, 
at present, only urge the reasoning of Paul, " They profess that they know God, 
but in works they deny him, being abominable and disobedient, and unto every 
good work reprobate," Titus i. 16. 

t In Scripture language the true church is also called a woman, a chaste 
woman, and her children are virgins ; the false church is likewise represented by 
a woman, the reverse of the other character — a harlot, and the mother of harlots. 
The true church is a city, Jerusalem; the false is also a city, Babylon. The 
true church is the kingdom of Jesus, the Saviour; the false, the kingdom of 
Apollyon, the Destroyer. The true church displays the secret or mystery of god- 
liness ; the false, the secret or mystery of iniquity. The true church is under 
the dominion of a lion — the lion of the tribe of Judah, who came not to condemn 
but to save ; the false belongs to the Devil and Satan — the roaring lion, who 
goeth about, seeking whom he may destroy. The members of the true church 
are the children of God ; those of the false, the children of the Wicked One. 

X The ten kings (Rev. xvii. 12) are also the head of Antichrist, in a certain 
sense, but tbey are not meant by the epithet, " man of sin :" on the contrary, the 
latter is here put, by a kind of antithesis in opposition to these ten kings: — he 
magnifies and exalts himself against them all. But it is not a little remarkable 
that they themselves gave him this power, by which he set himself above them. 



156 OF THE SEALED BOOK. 

here called the a son of perdition," i.e., the peculiar and distinguished 
U heir of perdition ;" because, like Judas, he calls himself of the 
number of his disciples, professing friendship, submission, and respect 
— betraying, while he kisses the Master. The " man of God," the 
body of " the second man, the Lord from heaven," 1 Cor. xv. 47, 
" is the heir of glory ;" all the members being " heirs of God, and 
joint heirs with Christ," Rom. viii. 17. The " son of perdition," on 
the contrary, belongs to the body of " the beast that ascends out of 
the bottomless pit, and goes into perdition," Rev. xvii. 3 — " the 
heavens and the earth," i.e., the rulers and the ruled in this body 
politic, being reserved unto fire against the " day of judgment and per- 
dition of ungodly men," 2 Pet. iii. 7 — "when the Lord Jesus shall 
be revealed from heaven, with his mighty angels, in flaming fire, taking 
vengeance on his adversaries," 2 Thess. i. 7. And here we may 
remark that, as the body of Christ, of which every believer is " a 
member in particular," 1 Cor. xii. 27, is not confined to one city, 
district, or kingdom, but " extends from sea to sea, and from the river 
to the ends of the earth;" so the body of Antichrist is not confined 
to one city or kingdom ; but embraces " peoples, and kindreds, and 
nations, and tongues ;" all " worshipping him whose names are not 
written in the Lamb's book of life." In short, wherever men pre- 
sume, on pretence of expediency, or from whatever motive, to dis- 
pense with, or alter in the smallest degree, any of the laws which 
Christ hath given for the government of his house, or to add any com- 
mandments or institutions to those of his appointment, " there is the 
man of sin, sitting in the temple, showing himself that he is God." 

" Do ye not remember," says Paul, " that when I was with you, I 
told you these things? and ye know what hindereth now." This 
was not the first time that the Apostle had mentioned the coming of 
" the man of sin :" he had orally imparted it when he was among 
them, and had informed them what was the present hinderance ; — 
they might therefore rest assured " that he would be revealed in his 
time;" for already '* the secret of iniquity" was at work — the am- 
bitious spirit of Antichrist was operating under disguise. In the 
common English version we read " mystery of iniquity" — the Greek 
word mysterion not being translated at all, but made an English word. 
The very retention of such a word in a version — a word which, in its 
English acceptation, has a sense quite different from what it has in the 
original, is, in itself, a kind of specimen of the "secret of iniquity ;" 
which consists in the wicked purpose hid under some veil. There 



OF THE SEALED BOOK. 



157 



is no necessity, however, that we should charge our translators with 
having wilfully obscured the truth in this and other passages in which 
the word mystery occurs ; but whatever allowances may be made for 
the force of habit and the prejudices of education, they cannot be ac- 
quitted of negligence, in permitting a Greek word, which, in its English 
acceptation, has a different sense from the original, to find a place in 
their version. The Greek word mystery means secret {the mystery, 
the secret, of some particular subject)— something which was con- 
cealed, but which when declared is no longer a mystery or a secret:* 
but the man of sin has contrived to give it another meaning: — with 
him it implies a contradiction in terms — something which, when dis- 
closed, still remains unknown — Divine truths, which, though " revealed 
and made known unto the sons of men by the Spirit of God," (Eph. 
iii. 3 — 5,) cannot be known by them, but must still remain as much 
a secret as ever ! 

The spirit of which the Apostle speaks had already begun to ope- 
rate, but it worked secretly ; it durst not make its true object manifest, 
on account of the jealousy of " the higher powers." This was the 
" let" or " hinderance to the revelation of the son of perdition ;" nor 
can the text allude to any other ; for his aim was power — dominion ! 
and, till some change should take place, it was impossible that he 
could exalt himself above whatever was known by the name of rule 
or authority. But this hinderance was to be " taken out of the way, 
and then was that wicked one to be revealed" — then was a his own 
time" — the time before determined for the revelation of Antichrist. 
Now, here it is predicted of two very singular events that were to be 
coeval — a circumstance that deserves particular attention : the man 
of sin was to be revealed when the then reigning power — the hinder- 
ance to his ambition — was taken out of the way. We are told the 



* See some judicious Criticisms on this word in Parkhursfs Greek and En- 
glish Lexicon ; also Campbell, Dissertation IX. The former concludes thus : 
" I think proper to observe, that I have above carefully taken notice of all the 
passages of the New Testament in which the term mysterion, mystery, occurs ; 
and this I have the rather done, because a most unscriptural and dangerous sense 
is but too often put upon this word, as if it meant somewhat absolutely unintelligible, 
and incomprehensible. A strange mistake ! since in almost every text wherein 
mysterion is used, it is mentioned as something which is revealed, declared, shown, 
spoken, or which may be known or understood." — And Dr. Campbell thus: 
" Now the term mysterion, as has been shown, is always predicated of some 
doctrine, or of some matter of fact, wherein it is the intention of the writer to 
denote that the information he gives was either a secret formerly, or is the latent 
meaning of some type, allegory, figurative description, dream, vision, or fact re- 
ferred to." 



158 OF THE SEALED BOOK. 



same thing, but in a different phraseology, in the Revelation, when it i 
said " the ten kings receive their power in one hour (i.e., at one and 
the same time) with the beast" — this new kingdom of the little horn 
and we learn from the same book, that the rise of these ten, and the 
seventh head of the Roman empire coincide. In other words, at the 
period in which the sun is eclipsed in the western empire, as an- 
nounced by the sounding of the fourth Trumpet, we must look for 
the revelation of him " whose coming is according to the working of 
Satan" — him who makes his advances after the manner of the 
adversary (as ton satana might be rendered), not openly, but secretly 
at first, till the obstacles in his way are removed. Then he throws off 
the mask, struggles openly for power, and asserts his right to rule, 
with all these accompanying signs by which his reign is marked out 
in this and other prophecies ; but especially with this notable mark — 
" placing himself in the temple of God" (i.e., the church) as a legis- 
lator — a power which Christ, the only king, hath not delegated to any 
man, or set of men upon earth. This is literally coming with the 
" machinations of Satan," the grand adversary of God and man, who 
was a liar from the beginning. " Who is a liar but he that denieth 
that Jesus is the Christ" i.e., the anointed King — honouring him 
with the lips, but, instead of submitting to his rule, setting up the 
authority of men in opposition to it ? This is Antichrist ; and he 
may be known wherever he reigns by this character — a character 
which attaches to every church that has an established creed or a 
public ritual, enforced on the consciences of men by sanguinary 
laws — a character which belongs as truly to the meanest Dissenter as 
to the proudest Hierarch, when the former attempts to lord it over 
our consciences, insisting that we should abstain from what God has 
not forbidden, or do that which rests on no other authority than the 
doctrines and commandments of men. 

But " the man of sin" comes, not only claiming and exercising the 
power alluded to above, and accompanied with those signs and marks 
that have been put upon him in prophecy, but with " lying miracles, 
and all manner of unrighteous fraud, among those who perish, because 
they receive not the love of the truth by which alone they can be 
preserved." The lying miracles of the church of Rome have been 
so justly, amply, and ably exposed by numerous commentators, that I 
shall not take up the reader's time with even a brief detail of them. 
To her this character belongs almost exclusively. Some sects may, 
perhaps, be found that call themselves Protestants, and yet are ambi- 



, 



OF THE SEALED BOOK. 159 

tious to share this honour with the mother of harlots ; but the number 
of such fanatics, it is to be hoped, is very small. But the other part 
of the character will, I fear, be found to attach more or less both to 
Establishments and Dissenters, of almost every description : — when- 
ever the force of any of the precepts of Christ are evaded or set aside 
by ingenious glosses, there is unrighteous fraud practised ; and who- 
ever belongs to any communion in which this is practised or permitted, 
may be assured that he is " among those who perish ;" — for where 
the truth is loved, this cannot exist ; and it is only " by the love of 
the truth," which " worketh effectually in them who do believe it," 
1 Thess. ii. 13, that men can escape this iniquitous deceit, or be pre- 
served, after " they are delivered, from the vain conversation received 
by tradition from their fathers," 1 Pet. i. 18. Nor is this a matter of 
that light moment which those who have presumed to divide Christ's 
laws into essentials and non-essentials, persuade men to believe : it is 
an impiety threatened with judicial blindness — even a strengthening of 
the delusion, that they may believe the lie, and be condemned for 
rejecting the truth, when the Lord shall come to destroy the man 
of sin. 

Observe, " The Lord shall consume Antichrist," that is, waste him 
and bring him low, " with the spirit of his mouth," before he " destroy 
him by the brightness of his coming." By the power of the truth, 
the word that hath gone out of the mouth of the Lord, many of the 
adherents of Babylon shall be induced to forsake her. Harkening to 
his voice, they will " come out of her, that they may not be partakers 
of her sins, and so of her plagues," Rev. xviii. 4. Persuaded that the 
judgments denounced against her shall be executed — for God is not a 
man, that he should lie, and strong is the Lord God who judgeth her — 
men, when once they know the danger to which their situation exposes 
them, will " flee" from her as " from the wrath to come." This 
separation from the harlot— this consumption of her power and influ- 
ence, and of the ascendancy which she has obtained over the minds 
of men by her " unrighteous fraud," is effected by the spirit of the 
mouth of Christ, the truths which he hath taught ; for these are " the 
arrows which he sticks fast in the hearts of his enemies," when he 
subdues them to himself, making them, from rebels, to become " a 
willing people in the day of his power." But those who will not that 
this King should reign over them, shall be punished with everlasting 
destruction from the presence* of the Lord, and from the glory of his 

* From that Presence, that Face, every soul that would not hear him shall be 
destroyed. They shall be scattered ; they shall flee from before him ; they shall 



160 OF THE SEALED BOOK. 

power, when he shall come to be glorified in his saints, destroying the 
w man of sin" with the brightness of his coming. 



THE FIFTH TRUMPET. 



" And the fifth angel sounded, and I saw a star fallen from heaven 
unto the earth ; and to him was given the key of the pit of the abyss, 
and he opened the pit of the abyss, and there arose a smoke out of the 
pit, as the smoke of a great furnace ; and the sun and the air were 
darkened by the smoke from the pit. 

(i And there came out of the smoke locusts against the earth ; and 
unto them was given power as the scorpions of the earth have power. 
And it was commanded them, that they should not hurt the grass of 
the earth, nor any herb, nor any tree ; but only those men who have 
not the seal of God in their foreheads. And to them was given not 
to kill them, but that they should be tormented five months, and 
their torment (to be) as the torment of a scorpion, when it striketh a 
man. 

" And in those days shall men seek death, and shall not find it ; 
and shall desire to die, and death shall flee from them. 

" And the resemblances of the locusts were like horses prepared for 
battle : and for their heads as crowns of gold ; and their faces as faces 
of men ; and they had hair as the hair of women ; and their teeth 
were as of lions. And they had breastplates as breastplates of iron ; 
and the sound of their wings as the sound of chariots with many 
horses running to battle. And they had tails like unto scorpions, and 
there were stings in their tails, and their power (is) to torment men 
five months.* 



be driven away as smoke ; as wax melieth before the fire, so shall the wicked 
perish from the presence of God. The sons of Belial shall be all of them as thorns 
thrust away ; — they shall be utterly burned with fire in the same place. How is 
this contrasted with the effect of that Presence to those in whom he shall be 
glorified ? To them it will be attended with such a glorious refreshing as we can 
conceive by the light of the morning when the sun riseth — a morning without 
clouds : — and the tender grass springing out of the earth by clear shining after 
rain. Then shall the fruit of that cast of corn which was sown in the earth 
rustle like the trees of Lebanon ; and they of the city shall flourish like grass of 
the earth. They shall be blessed in him, and call him blessed. They shall see 
his face, and be counted worthy to stand before him, their sins being blotted out. 
Then shall they be glad, and rejoice before him ; yea, they shall rejoice exceed- 
ingly. See Actsiii. 19—24; 2 Sam. xxiii. 1—7; Ps. lxviii. 1—3; Ixxii. 16. 
17, &,c. 
* Wakefield reads — " And they are empowered to hurt mankind five months." 



OF THE SEALED BOOK. 161 

" And they had a king over them, the angel of the abyss, whose 
name in Hebrew is Abaddon, but in Greek he hath his name 
Apollyon (in English, Destroyer). 

" One woe is past. Behold there come two woes more hereafter," 
Rev. ix. 1—12. 

Section I. — Of the Language Employed in this Trumpet. 

Ever since the days of Brightraan and Mede, commentators and 
expositors, with very few exceptions, have referred the woe of this 
Trumpet to the misery brought upon the Christian world (I here use 
the common mode of speech) by Mahomet and his countrymen the 
Saracens. They only differ in this : — some of them consider Mahomet 
as the star who fell from heaven : others, a monk of the name of 
Sergius, who assisted him to fabricate his forged revelation, as the 
distinguished personage here mentioned, and, to foriify their exposition, 
they tell us that as locusts are numerous, so were the Saracens, &c. 
Let the reader recur to the introduction of the three Woe Trumpets, 
of which this is the first, and he will thence draw a convincing argu- 
ment that Mahomet and the Saracens cannot be here intended ; but 
some affliction more dreadful than anything denounced by the former 
trumpets, either as to its nature or duration, or both. It has never 
been yet contested that the awful and solemn manner in which those 
trumpets are introduced, imports an aggravation of misery : but can 
the depredations and evils inflicted by these Arabians be compared to 
those brought on the Roman empire by the Goths, Vandals, Huns, 
and other barbarians 1 Those who apply this trumpet to the Saracens 
admit that, though " they besieged Constantinople, and even plundered 
Rome, they could not make themselves masters of either of those 
capital cities. The Greek empire suffered most from them, as it lay 
nearest to them. They dismembered it of Syria and Egypt, and 
other of its best and richest provinces; but they were never able to 
subdue and conquer the whole. As often as they besieged Constanti 
nople, they were repulsed and defeated."* This being the case, with 
what propriety can the incursions and Conquests of the Arabians be 
emphatically called a woe, in comparison with the evils before suffered 
by the Roman empire 1 

Other objections, some of which are insuperable, may be opposed 



* Newton's Dissertations, vol. III., p. 101. 
V 



162 OF THE SEALED BOOK. 

to such an application of this prophecy. The star here spoken of is 
a ruler in the church or state, in the territory of one or more of 
Daniel's empires. Mahomet was neither — nor was Sergius : conse- 
quently neither of them could fall from that eminence. Such a pro- 
position carries absurdity on the face of it. The star had fallen from 
his sphere — Mahomet, on the contrary, rose from obscurity, and be- 
came and continued a bright star, or rather a sun, in that system of 
political and religious dominion of which he was the founder. 

The locusts were not to kill (or slay, Apokteinosin,) the men who 
had not the seal of God in their forehead, but only to torment them : 
— the Saracens killed many hundred thousands of them. Those who 
maintain that the Saracens - are intended by the locusts are obliged to 
be inconsistent. " The locusts," say they,* " were not to kill, but 
only to torment .... Not that it could be supposed that the Sara- 
cens would not kill many thousands in their incursions — they might 
kill them as individuals ! but they should not kill them as a political 
body ! as a state or empire." What ! men enjoy a political existence 
after they are killed as individuals ! — Is it a wonder that infidels should 
laugh at these absurdities 1 — It might be remarked here, that no where 
throughout this prophecy, is the word men put for a political body or 
empire ; the men who belong to such bodies are frequently spoken 
of as either acting or suffering in consequence of their connection 
with them ; but the bodies themselves are always represented under 
some emblem, or hieroglyphic. But this need not be insisted on, to 
show the fallacy of the popular interpretation, when we see those 
who maintain it admitting, afterwards, under the next trumpet, that 
the four angels " which were prepared for an hour, a day, a month, 
and a year, to slay or kill (Apokteinosi) the third part of men, that 
is, as before, the men of the Roman empire,"! means " the four 
sultanies, or four leaders of the Turks and Othmans."J Did these, 
any more than the former, il kill them as a political body ?" They 
put an end, indeed, to the Constantinopolitan empire ; but " the third 
part," in this book always means the Western empire — the one eagle, 
marked with so much emphasis, as a principal agent, and the pro- 
curing cause of the thrice repeated " Woe to the inhabitants of the 
earth !" 

The substitution of Saracens for locusts, because, in the book of 
Judges, vii. 12, the people of Arabia are compared to locusts or 

* Newton 1 ? Dissert., vol. III., p. 101. t Ibid, p. 116. \ Ibid, p. 114. 



OF THE SEALED BOOK. 



163 



grasshoppers for multitude, for in the original the word for both 
(locusts and grasshoppers) is the same,* is equally unhappy. By 
this loose method of interpretation, we ought, in Rev. xiii. 1, to sub- 
stitute camels for the sand of the sea, upon which John stood ; for in 
the very verse quoted from Judges, we are told that their camels were 
as the sand of the sea for multitude. These two inferences rest on 
precisely the same foundation, and, when taken together, show in a 
striking manner the absurdity of the practice, which is but too com- 
mon among commentators, quoting words independent of their con- 
text, to give the semblance of Scripture authority to their own dicta. 
In the prophecy under consideration, locusts are not used as a term 
of comparison : it is not said, that a body of men — an army, nume- 
rous as locusts, came out of the smoke of the pit, but that locusts 
came out of the smoke — beings signified by this symbol or hierogly- 
phic. Who or what these are that are designated by this term, we 
shall soon discover. It may be useful, however, previously to offer 
here a few remarks on the nature of hieroglyphical language* 

All primitive languages are highly figurative, and they are so from 
necessity. Men must possess ideas before they seek words to ex- 
press them, and when new ones are produced, making use of the 
language they possess, they are obliged to have recourse to such na- 
tural objects around them as are known, or supposed to possess qua- 
lities or properties some way resembling the idea they wish to com- 
municate. Hence the language of metaphor, which uses such ex- 
pressions as these : God is my rock — my fortress — my high tower — 
my shield — and the horn of my salvation. In such modes of speech, 
the fitness of the figure is manifest, and occasions no ambiguity ; but 
the original paucity of language introduced another form, which, from 
its very nature, seems to have been prior even to the use of meta- 
phors. I mean the symbolical language ; in which the figure em- 
ployed is not used as an adjunct, expressive of some property, quality, 
or function of the object or subject named along with it, but put in 
place of the object or subject itself. The origin of this mode of 
writing seems obvious. Oral language being antecedent to any kind 
of writing, the first attempts at the latter could be nothing but rude 
efforts to represent to the eye a draught or outline of the object de- 
scribed ; as the picture of a lion when that animal was to be expressed, 
and that of a man when a man was to be described: but as moral 



* Newton's Dissertations, vol. III., p. 98. 



164 OF THE SEALED BOOK. 

qualities as vveli as physical objects were required to be also conveyed 
by writing, and as in oral language these could only be expressed by 
figures drawn from sensible objects, the same method was necessarily 
employed in graphic attempts, and hence a lion (or any other figure) 
was employed, not only to represent the animal itself, but as a substi- 
tute for some other object, to which one or more of the qualities 
proper to the lion were ascribed. Thus, a lion, by common consent, 
signified a man strong and powerful — a king, and hence such an ex- 
pression as this — " the lion of the tribe of Judah," i. e., the king 
who had his descent from that tribe ; for even after languages became 
more copious, and would furnish many terms proper for expressing 
abstract ideas, the old method continued, and was blended with oral 
language, and with literal writings, which was much later than the 
symbolic. 

Strange as this method of writing appears to the moderns, it was 
brought to such perfection as (o possess powers of expression far be- 
yond what can now be easily conceived. This is plain from the 
number of synonymous symbols that are known tG have been em- 
ployed in it; nor is it difficult in some instances to see in what man- 
ner they were derived. Every department of nature furnished objects 
that were fitted for the purpose : hence, to express a king, they were 
not confined to the brute creation — whatever was the chief of its 
kind became, or by common consent might have become, a legitimate 
symbol of a monarch ; as the eagle, which was so employed, because 
conceived to possess the first rank among the feathered tribes. Again, 
as a king's power to subdue his enemies depends on the strength of 
his kingdom, and as animals with horns are, cceteris paribus, stronger 
than those who have none, horns are put for kingdoms ; and kings 
having the direction of the national force, the same symbol is, by 
metonymy, put for kings. In like manner, the firmament, to use the 
ancient term, being elevated above the earth, and esteemed more 
splendid and glorious than terrestrial objects, was employed to symbo- 
lize the most elevated ranks among men ; and, as among the planets, 
the sun possesses incomparably the highest lustre, it became the sym- 
bol of supreme power, while the stars were made symbols of those 
possessing authority subordinate to the supreme. 

Among the Egyptians this kind of writing was carried to the highest 
degree of perfection : those traditions and mysteries which were 
thought of sufficient importance to be handed down to their succes- 
sors, were engraven on the pyramids, the walls of their temples, and 



OF THE SEALED BOOK. 165 

other works of art, and hence the name hieroglyphic, from two Greek 
words, Hieros, holy, and Glyphein, to engrave. In the true spirit of 
priest-craft, this wus continued long after the invention of literal 
writing, to impress the vulgar with an idea that their teachers were 
possessed of the most mysterious knowledge — knowledge not attain- 
able by other men ; whereas the whole mystery lay in this veil with 
which their language was covered. 

But not to detain the reader longer with this digression, which, 
however, was necessary, I shall only farther remark, that, in the 
language of which I have been speaking, each symbol has a precise 
and determinate meaning, and it is not left to fancy or to sagacity to 
attach to it any signification which the reader may imagine would 
have been more appropriate than that which was assigned to it by the 
ancients ; for our business is not now to make a language, but to read 
one already made ; and we might as well refuse to assign to any word 
in Hebrew, Greek, or Latin, its known and admitted sense, from a 
conceit that a more expressive word might have been formed to con- 
vey that idea, as quarrel with the meaning of a hieroglyphic, because 
in our judgment a more appropriate one might have been formed. 
But this is, in fact, the line of conduct that has been followed by the 
greater part of expositors. They have confounded symbols with 
metaphors ; and, because the figures employed in the latter, according 
to their various combinations, admit of various significations, have 
used the freedom to assign to the former meanings not recognised by 
the ancients, and therefore inadmissible. When symbols are employed, 
it is the duty of an expositor, instead of resorting to fancy, to employ 
industry, not to make, but to find out the admitted sense. In Daniel 
and John many of the symbols they employ are explained ; the 
meaning of others may be found in other prophecies ; and w 7 here 
these fail, recourse must be had to profane authors, Nor is there 
more danger in seeking the meaning of a symbol in such works, than 
in ascertaining the sense of any word in the New Testament by com- 
paring the best Greek writers with each other.* By following this 



* Much of the Egyptian hieroglyphic, on which the prophetic style was 
fashioned, may be learned from many ancient records and monuments still sub- 
sisting, and from innumerable hints and passages scattered through the Greek 
antiquarians and historians, which have been carefully collected and compared 
by learned men. 

" The Pagan superstitions of every form and species, which were either derived 
from Egypt or conducted on hieroglyphic notions, have been of singular use in 
commenting on the Jewish prophets. Their omens, augury, and judicial astro- 



166 OF THE SEALED BOOK. 

method, it can hardly be doubted that the true and genuine significa- 
tion of every one of the symbols they employ may be satisfactorily 
ascertained. It may not be in the power of any single individual to 
accomplish this desirable object. When he cannot, by his industry, 
discover the meaning of any particular hieroglyphic, instead of showing 
himself ingenious, let him be ingenuous and confess his want of suc- 
cess, and we may hope that others, from sources which he may not 
have an opportunity of consulting, will soon supply the deficiency. 

Having thus endeavoured to show the necessity of carefully dis- 
tinguishing between metaphors and symbols, which will be of use in 
our future progress, I shall next proceed to the particular signification 
of those made use of in this Trumpet. 

Section II. — Of the Fallen Star, and the Opening of the Pit of the 

Abyss, 

" And the fifth angel sounded, and I saw a star fallen (aot fall, as 
in the common version) from heaven unto the earth ; and to him was 
given the key of the pit of the abyss," Rev. ix. 1. 

A Star, as we have frequently had occasion to see, is a symbol of 
a civil or ecclesiastical ruler. It never has any other signification 
throughout this book or that of Daniel, when used as a symbol. We 
are not left in doubt here respecting this star, for this is not its first 



logy, seem to have proceeded on symbolic principles ; the mystery being only 
this, that such objects as in hieroglyphic pictures were made the symbols of cer- 
tain ideas, were considered as omens of the things themselves 

" But of all the Pagan superstitions, that which is known by the name of 
Oneirocriiics, or the art of interpreting dreams, is most directly to our purpose. 
There is a curious treatise on this subject, which bears the name of Achmet, an 
Arabian writer ; and another by Artemidorus, an Egyptian, who lived about the 
end of the first century. In the former of these collections (for both works are 
compiled out of preceding and very ancient writers), the manner of interpreting 
dreams, according to the use of the Oriental nations, is delivered ; as the rules, 
which the Grecian diviners followed, are deduced in the other. For light and 
frivolous as this art was, it is not supposed that it was taken up at hazard, or 

could be conducted without rules But the rules by which the Greek and 

Oriental diviners justified their interpretations, appear to have been formed on 

symbolic principles So that the prophetic style, which is all over painted 

with hieroglyphic imagery, receives an evident illustration from these two 
works 

" Nor is any sanction, in the meantime, given to the Pagan practice 

of divining by dreams ; for, though the same symbols be interpreted in the same 
manner, yet the prophecy doth not depend on the interpretat ion of the dream. . . . 
It follows that the rules which the ancient diviners observed in explaining sym- 
bolic dreams, may be safely and justly applied to the interpretation of symbolic 
prophecies." — Bp. Hurd, Serm, IX. 



OF THE SEALED BOOK. 167 

introduction to our notice : it is a star fallen from heaven — not yet to 
fall, not now falling but already fallen : even the same star who, 
by his fall, under the " third trumpet, embittered the rivers and 
fountains of water." He fell from his proper sphere, which was in 
the church. The body in which he now had pre-eminence, was not 
the congregation of the faithful, though he gave that appellation to his 
followers, but "the synagogue of Satan," Rev. ii. 9; a body full of 
" bitter envyings and strife, earthly, sensual, devilish," James iii. 14, 
15 ; and, instead of possessing " the keys of the kingdom of heaven,"* 
in common with Christian bishops and their congregations, acting 
collectively, and binding and loosing agreeably to the rule of God's 
word, Matt. xvi. 19, to him was now given the "key of the pit of the 
abyss." Instead of being any longer " an angel of the church," a 
title given to Christian bishops, Rev. i. 20, he has now a new title 
conferred on him, " the angel (messenger) of the abyss," or " of the 
bottomless pit," as in our common version, ver. 11. 

That the origin of the Antichristian kingdom is the event declared 
in this trumpet, will farther appear evident from the following con- 
siderations: Next to the setting up of the kingdom of the Messiah, 
the establishment of that king who was to " wear out the saints of 
The Most High, to change times and laws," and to have " the saints 
given into his hand" for so long a period as 1260 prophetic years, is 
the most important particular detailed in the Sealed Book, of which 
the Trumpets are expositors — for they are brought in to explain the 
Seals. Where, then, among all the trumpets, do we find the erection 
of this kingdom alluded to, if not under the fifth 1 — If this has not 
been explained, then all the seals have not been removed ; for the 
matters that related to the king " understanding dark sentences, who 
was to destroy wonderfully, cause craft to prosper in his hand," and 
to magnify himself against " the Prince of Princes," i. e. f the Mes- 
siah ; — were principal parts of the contents of more than one of 
Daniel's seals. But to insinuate that any one, or a part of any one 
of the seals, has not been opened, would be highly impious. It is 
not enough to say, that very explicit descriptions of this power are 



* This star had virtually renounced the truth which Peter avowed concerning 
the Son of Man — " Thou art the Christ, the Son of the living God ;" that truth, 
that rock upon which it was said the church of God should be built, and which, 
wherever or by whomsoever it was preached, opened the kingdom of heaven to 
all who believed it ; whether it was by Peter, Acts ii. and x. ; by Philip, viii. 
5, 8, 35, ult. ; by men of Cyprus and Cyrene, xi. 20, 21 ; or by Paul, xiii,, 
xvi., &c. 



168 OF THE SEALED BOOK. 

given in the subsequent part of this book of the Revelation : such an 
explanation must be found somewhere between the beginning of the 
sixth chapter and the end of the eleventh : for to these two and the 
four intermediate chapters is the opening of the seals confined ; the 
subsequent parts of the book being composed of the things which 
John was commanded to " prophecy against many peoples, and na- 
tions, and tongues, and kings." 

It is no objection to this, that the Revelation is thus made to repeat 
the same things, for it cannot be otherwise, when it is considered that 
the very things which John was to prophecy were communicated to 
him by making him eat (i. e., study, weigh, ponder) the very book 
from which the seals had been removed, Rev. x. 9 ; in the compre- 
hending of which he was also assisted by new visions, and by in- 
structions, communicated by special messengers sent from heaven for 
that purpose. Nor can it be alleged that the rise of Antichrist's 
kingdom makes part of the contents of the third trumpet i the general 
apostacy which, according to Paul, 2 Thess. ii. 3, was to be the pre- 
cursor of the Man of Sin, is indeed, as we have seen, described 
under that trumpet ; but, while this was carrying on to maturity, he 
that hindered the revelation of the Son of Perdition was still in the 
way ; nor was he removed till the fourth trumpet was sounded, and 
the light of the third part of the heaven politic was extinguished. 
Therefore none of the preceding trumpets could embrace this event. 
But the hinderance being taken out of the w 7 ay, then the star which 
fell from heaven under the third trumpet, the head and leader of the 
Antichristian hierarchy, asserted his claim to a kingdom, which '« is of 
this world," and which stands in direct opposition to the kingdom of 
Christ, which " is not from hence." 

He now became a little horn — a circumstance which has not been 
generally noticed by commentators ; few of whom consider him as 
a king, till he has obtained some part of his territorial possessions, 
afterwards called the patrimony of Peter. But had they attended to 
the description given in Daniel of this little horn, they would have 
seen that he has his rise before any of the three horns are cast down 
before him — that he is a horn prior to the period at which they are 
plucked up by the roots, and their possessions given to him ;* that is, 

* Mr. Faber has noticed the circumstance that the little horn existed before 
the eradication of the three horns. (Dissertations, 3d edit. vol. I. p. 163) 
But having followed the common practice of assuming facts as the fulfilment of 
prophecy, and, from such assumptions, settled his dates, he has contrived to ren- 
der his general system as exceptionable as any of those from whom he differs. 



OF THE SEALED BOOK. 169 

he had already " placed himself in the temple of God, as a god," or 
ruler, as has been shown in treating of Paul's prophecy of " the Man 
of Sin :" and it was in consequence ot the power he already pos- 
sessed, as a ruler, claiming a higher degree of veneration than earthly 
potentates, that he succeeded in prevailing on some of the kings* to 
give their strength to him, and dispossess three of the others of their 
territories, and at length succeeded in K exalting and magnifying him- 
self above them all." 

The power which he claimed when he first became a horn, was a 
spiritual power j so at least he asserted ; for, the secret of iniquity lay in 
disguising its true object. He still claimed the power of opening and 
shutting, and he becomes possessed of the symbol — " a key," not 
the key or keys of the kingdom of heaven^ but u the key of the pit 
of the abyss," i. e., hell. 

•• And he opened the pit of the abyss, and there arose a smoke out 
of the pit, as the smoke of a great furnace ; and the sun and the air 
were darkened by reason of the smoke from the pit." 

In hieroglyphic language, smoke as opposed to light (which is the 
emblem of knowledge), means ignorance and error.f This meaning 
of the symbol is so obvious that it can scarcely fail to strike every 
one: accordingly expositors are unanimous in giving it that significa- 
tion in the passage before us j and those who make Mahomet to be 
the fallen star, of course apply this darkness to the false religion which 
he propagated. But as the fallen star does not mean Mahomet, J so 
the errors here predicted do not relate to the doctrines of that impos- 
tor^ but to those of the men of whom " the Spirit spoke expressly, 
1 Tim. iv. 1, 3, that in the latter times they should depart from the 
faith, giving heed to seducing spirits, and the doctrines concerning 
demons (daimoniori) ; speaking lies in hypocrisy, having their con- 
sciences seared with a hot iron ; forbidding to marry, and commanding 



* When Pope Stephen III. wrote to Pepin, requesting aid against the Lom- 
bards, he told him, that if he did not speedily come pro data sibi potentia, alien- 
dum fore a regno Dei et vita eterna, he should be excommunicated. 

t Les Hieroglyph, de Valerian, p. 625. 

X " The darkness which overspread the East in the time of Mahomet, was not 
occasioned by him ; he made use of it for his purposes." — Woodhouse. 

§ Indeed, in the strict and proper sense of the word, error cannot be imputed 
to Mahomet. The word signifies wandering from a right path, and, metapho- 
rically, quitting truth to follow lies: but Mahomet was a pagan, and cannot 
therefore, with truth, be asserted to have quitted truth when he broached his new 
religion. — Those who speak of him as if he had been a Christian, if they wish 
to obtain credit, should produce their authority for such an apocryphal assertion. 



170 OF THE SEALED BOOK. 

to abstain from meats, which God hath created to be received with 
thanksgiving by them who believe and know the truth." —That this is 
the darkness let out of the " pit of the abyss," is declared in positive 
terms at the end of this chapter, after the evils inflicted by the 
Euphratean horsemen are described ; for it is added, that " the men 
who were not killed by these plagues, yet repented not of the works 
of their hands, that they should not worship demons (Daimonid), and 
idols, nor of their sorceries," &c. On these doctrines of darkness, 
the " dark sentences," in which the king of " impudent counte- 
nance," Dan. viii. 23, was to be well skilled, I shall not now insist, 
as they will fall to be spoken of hereafter. 

Smoke, in hieroglyphical language sometimes signifies even the de- 
sire to do good, when it receives a wrong direction under the influence 
of error,* or what, in the language of Paul, is called " a zeal of God, 
but not according to knowledge ;" that mistaken zeal which leads a 
man to persecute his fellow creatures on account of their religious 
opinions, imagining " that he doth God service." 

Smoke is likewise considered as the presage and accompaniment of 
fire ;f and fire, as we have seen in this book, signifies war. — This 
" smoke as of a great furnace," was the presage of those wars of 
which " the man of sin" was to be the instigator, for the maintenance 
of his power; and accordingly we are told further on, that he had 
" power to bring down fire from the heaven," in the sight of men — 
that is, to excite tempests in the heaven politic — a power which he 
never could have acquired, had not " darkness first covered the 
earth, and gross darkness the people." Isa. lx. 2. This darkness 
was indeed so gross, that it might be felt, and was felt : the sun, i. e., 
the sovereign power, was clouded over, not smitten, as the imperial 
power was under the former trumpet, but " darkened by the smoke 
from the pit," men being taught to respect and venerate ecclesiastics 
more than the higher powers, which God had commanded all to obey, 
not excepting the highest church dignitaries upon earth. Nor was 
this all : the sovereignty of the Sun of Righteousness was invaded, 
and men were taught, in opposition to his testimony, that it was not 
a vain worship to receive for doctrines the commandments of men.J 

* Valerian, p. 625. 

t Horapo, linis Hieroglyph, lib. ii. cap. 16. 

t Language cannot describe the miserable ignorance which for ages prevailed 
among the " blind leaders of the blind :" I have therefore avoided, entirely, 
a detail which, however useful it might be, could not be brought into a reasonable 
compass. Let the following serve as a specimen : Pope Zachary, in one of his 






OF THE SEALED BOOK. 171 

The air was also darkened. The oneirocritics say that air denotes 
good or evil, according to the state in which it is seen. " Clear and pure, 
it indicates good to all, but when troubled and cloudy, kinderance and 
angry contention."* Now here the air is clouded and darkened by the 
smoke of the pit — a most appropriate description of the direful effects 
which flowed from the general ignorance and bigotry that prevailed ; 
for as the air, which immediately surrounds the earth, interposed as a 
medium between it and the sun, and indispensably requisite for the 
maintenance of life, is contaminated and rendered unhealthy by dense 
" smoke, as of a great furnace," diffused and suspended in it, — so the 
frame of government, the political medium between sovereigns and 
their people, by which the blessings of good and equal laws ought to 
have been administered to all ranks, and the affections of the people 
secured to their rulers, was marred and spoiled by this moral dark- 
ness. Subjects were deprived of the benefits and protection which 
every government owes them, and for which alone (Rom. xiii. 1 — 
10) governments are instituted. Opinions were converted into 
offences, and the most heinous vices were made virtues ! 

Certain it is that the darkening of the sun and air , here mentioned, 
was accompanied with all the evils to which I have alluded. Eccle- 
siastics obtained the power of sitting as judges, and the infamy of 
executing their sentences was left to the civil magistrate ! The power' 
of the latter was thus degraded : instead of being revered as the first 
in the state, it fell into the second place, and, as a necessary conse- 
quence, sunk in the estimation of the people. The evils that might 
be expected from such an inversion of the natural order of things 
followed. Ecclesiastics, taking advantage of the general ignorance, 
made themselves masters both of kings and their subjects ; employing 
the power of the former to persecute and oppress all who failed to 
yield them that reverence and worship which they required from all 
ranks of men, and exciting the latter to rebel against the civil powers, 
whenever they dared to oppose their usurpations, or refused to become 
their obedient and passive instruments in subjecting the people to 
their sway. 



letters to Boniface, the Apostle of the Germans, tells him that " Christians are 
forbidden to eat jays, rooks, storks, hares," &c. In another, he says, " You ask 
me, how long lard ought to be kept before it be eaten ? In this matter the fathers 
have given no direction ; however, my opinion is, that it ought not to be eaten 
unless dried in the smoke, or dressed with fire ; but if any will eat it raw, it is 
proper that he should wait till after the Easter holidays." 
* Artemidorus, lib. ii. 



172 OF THE SEALED BOOK. 

It appears, men, that Daniel's " little horn, the king of impudent 
countenance, the prince that was yet to come ;" — Paul's " man of sin, 
the son of perdition," whose iniquitous spirit was at work even in 
the days of the Apostles ; — and John's " fallen star, the angel of the 
abyss, the destroyer, the Antichrist ;" — all predicted the same arrogant, 
usurping, unprincipled power. In the grand features by which it is 
pointed out they all agree : Daniel says, " He shall do according to 
his own will, and magnify and exalt himself above every god," every 
potentate ; — Paul says, " He opposeth and exalteth himself above 
all that is called god, {all that is known by the name of civil autho- 
rity,) or that is reverenced ;" — John says that he " darkens the sun," 
that is the sun politic, putting the lawful power of kings in the shade, 
that his own may be exalted. They likewise agree in the time : 
Daniel's "little horn comes up among the ten horns of his fourth 
beast," i. e., rises at the same time ; — Paul's " man of sin is revealed 
when the then ruling power, which hindered him, is taken away," 
i. e., when the imperial head is removed, by the establishment of the 
ten kingdoms which succeeded it ; — and John's " king of the locusts" 
makes his appearance in that character, " when the imperial sun is 
smitten" by the blast of the fourth trumpet ; for then the fifth trumpet 
sounds ; and it is permitted to him "to open the pit of the abyss :" 
and, further on, in " the Revelation,'' we are likewise informed, that 
this beast, or kingdom, the eighth head of the .Roman empire, was 
" to receive its power in one hour," i. e., at the same time " with the 
ten kingdoms." 

I have been the more particular in pointing out the rebellious spirit 
by which this usurper was to display his contempt for the higher 
powers, because this part of his character has been too little regarded 
by expositors ; but it may be proper here to remark, that Daniel, 
Paul, and John, agree also in the character they ascribe to him as the 
enemy of Jehovah. Daniel says, " He shall speak great words 
against the Most High — wear out the saints of the Most High," and 
worship the god Mahuzzim, i.e., protectors, dead men, demons ; — 
Paul says, " he shall sit in the temple of God, exhibiting himself as 
God," and teach " doctrines concerning demons ;" — and John says, 
" he denieth that Jesus is the Christ," i.e., the Jlnointed, that is, 
the King ; for such is the import of the word Messiah in the Old 
Testament, and Christ in the New, when accompanied with the ar- 
ticle the. — With whatever apparent piety men may, in words, confess 
that Jesus is the Christ, if they do not, in every thing, submit to His 



OF THE SEALED BOOK. 173 

authority — if they yield obedience in matters of faith, or in anything 
that regards their practice as Christians, to any other authority than 
His, "they are in works denying him ;" and this is that "spirit of 
Antichrist," which was at work even in the Apostles' days — that 
" spirit of error" which in its operation " darkened the sun and the 
air," when the " fallen angel" set loose his " locusts against the 
earth." — But of these in the next section. 

Section III. — Of the Locusts, and the power given to them. 

" And there came out of the smoke locusts against the earth, and 
unto them was given power as the scorpions of the earth have 
power," Rev. ix. 3. 

The fallen star, as we have seen, represents that king of whom it 
was predicted, that he should deal in " dark sentences" and mysteries, 
and not only blind men, in a moral sense, but war against " the host 
of heaven" (the kings of the earth), and put their power in the shade. 
Here we are informed by what instruments he established his 
dominion. A king without attendants, officers, and agents, to enforce 
his authority, would be a nullity. This was not the case with " the 
king of the abyss :" he had an army of locusts — " out of the smoke 
came locusts against the earth." 

I have already had occasion to notice that many commentators* 
consider the Arabians as intended by the locusts. Among other 
arguments in support of this opinion, they tell us that "their having on 
their heads as it were crowns like gold," is an allusion to the head- 
dress of the Arabians, who have constantly worn turbans or mitres. 
Do they mean to insinuate that the Saracens are the only men in the 
world who wear mitres 1 This, which is one of the distinguishing 
marks of the locusts, may perhaps be found more characteristic of 
a very different description of men. Having, as I think, made it evi- 
dent, in the two former Sections, that the locusts have no relation 
whatever to the Mahometans, I shall now endeavour to ascertain who 
are intended by this hieroglyphic. 

Here I must once more remark, that the prophet in this place 
employs not a metaphor but a symbol: it was not merely armies 
numerous as locusts that " came out of the smoke." We must 



* Bright-man, Mede, Waple, Whiston, Lowman, Newman, Kelt, Faber, &c 
&c &c. 



174 OF THS SCALED BOOK. 

ascertain, then, the signification of this hieroglyphic; and, as its 
meaning in that quality cannot be found in the sacred writings, we 
must have recourse to others. 

Horapollo* says, that to represent a man attached to sacred things, 
the Egyptians painted a locust (or grasshopper) ; and Pierusj- informs 
us, that by locusts the Egyptian priests denoted men received into the 
fellowship of sacred things, and practised in the discipline of holy 
mysteries. In other words, the locust is the proper and legitimate 
symbol for a priest or minister of religion. They held that the 
mystical doctrine resembled the locust ; and more especially the 
writings of this doctrine, which not comprehending any syllables, nor 
being constructed like oral language or common writing, but com- 
posed wholly of symbols, discoursed with an absolute significancy ; 
that is, their discourses and writings, though as unintelligible to the 
profane as the noise of the locust, had a meaning known to the 
initiated ! It might have been thought, as this knowledge was too 
sublime for common men, that these priests, contented with the 
exclusive enjoyment of such satisfying food, would, in pity to those 
who were doomed not to be partakers, have feasted on it secretly and 
in silence ; but the old Greek proverb, " Scratch not the belly of the 
locust," employed when they were fearful of setting a loquacious 
man's tongue in motion, seems to ascribe to these men a different 
character. " It is allowed to locusts," says Demetrius, the philoso- 
pher, "to cry with impunity, and such is their noise that we dare not 
even open our mouths. "J 

It appears, then, that the men symbolized by locusts are those of 
the sacred orders, men attached by profession and trade to what they 
call sacred things. They are. the same of whom the churches were 
forewarned from the beginning : " I know this," says Paul, Acts xx. 
29j 30, " that after my departing shall grievous wolves enter in among 
you, not sparing the flock. Also, of your own selves (he is addressing 



* Horapollinis Hieroglyph., lib. ii., cap. 55. 

t Ibid lib. xxvi., cap. 42. 

t According to Artemidorus (lib. iii.) locusts also signify musicians, and this 
holds true of the men here intended. Gervais (Histoire de Suger, torn. i.. p. 23) 
informs us, that in the fifth century, in different places, acclamations of praise 
were performed by singers, who succeeded each other both night and day, that 
the service might suffer no interruption. This turbulent shouting and the noise 
of instruments were substituted for the simple sacrifice of praise and thanks- 
; v ing — a proof of the dominion of Babylon, in which " the voice of harpers and 
musicians, and of organists and trumpeters, shall soon be heard no more at all," 
Rev. xviii. 22. 



OF THE SEALED BOOK. 175 

bishops) shall men arise, speaking perverse things, to draw away 
disciples after them." ** In the last days, perilous times shall come ; 
for men shall be lovers of their own selves, covetous, boasters, proud, 
revilers, disobedient to parents, unthankful, unholy, without natural 
affection, perfidious, false accusers, intemperate, fierce, enemies to the 
good, traitors, head-strong, high-minded, lovers of pleasures more than 
lovers of God ; having a form of godliness, but denying the power 
thereof," 2 Tim. iii. 1 — 5. " There were false prophets among the 
people," says Peter, 2 Ep. ii., " as there will be likewise false teachers 
among you, who privily shall bring in damnable sects, (Jiaireseis 
apoleias, sects of perdition), even denying the Master that bought 
them, bringing upon themselves swift destruction ; — but the Lord 
knoweth how to deliver the godly out of trials, and to reserve these 
unjust men to the day of judgment to be punished : but chiefly them 
that walk after the flesh, in the lust of uncleanness, and despise go- 
vernment — bold, self-willed, they are not afraid to speak evil of 
dignities." No, the hierarchy has never scrupled to maintain that 
the higher powers, which God himself hath ordained, are inferior in 
dignity, and entitled to less reverence than the ecclesiastical. Of this 
innumerable instances might be given : but I must speak particularly 
of the arrogance and presumption of the locusts as a body, when I 
come to treat of " the beast to which the dragon gave his power," 
chap. xiii. I shall here only remark, that in the fifth century, the 
period in which the " pit of the abyss" was opened, the office of a 
presbyter was held to be of such a high and dignified nature, that the 
emperor was considered as inferior in dignity to one of that order. 
Martin, bishop of Tours (and a great miracle worker), was absolutely 
so audacious as to maintain this position at a public entertainment.* 
Let it be recollected, too, that, long before this period, bishops and 
presbyters had become two distinct orders : — if such was the venera- 
tion due to the latter, what worship would Martin have demandecTfor 
his own order, had his modesty allowed him to speak out 1 

Having quoted the Scripture account of the character which belongs 
to the locusts, I shall not detain the reader with a particular description 
of the vices that pervaded the body, at the time when they came 
out of the smoke against the earth : suffice it to say that, all the writers 
of the fifth century, whose probity and virtue entitle them to credit, 

* Sulpitious Severus, De Vita Martini, cap. xx., p. 339, compared with 
Dialog. II. cap. vi. p. 457. 



176 OP THE SEALED BOOK. 

are unanimous in their accounts of the luxury, arrogance, avarice, and 
voluptuousness of the sacerdotal orders: — vices which would never 
have been endured, had not the greatest part of mankind been sunk in 
superstition and ignorance, and all in general formed their ideas of 
the rights and liberties of Christian ministers from the model exhibited 
by the sacerdotal orders among the Hebrews, Greeks, and Romans, 
during the law of Moses* and the darkness of Paganism. The 
barbarous nations also, those fierce and warlike Germans, who, after 
the defeat of the Romans, divided among them the Western Empire, 
bore, with the utmost patience and moderation, both the dominion and 
vices of the bishops and priests, because, upon their conversion to 
Christianity, they became naturally subject to their jurisdiction ; and 
still more, because they looked upon the ministers of Christ as invested 
with the same rights and privileges, which distinguished the priests of 

their fictitious deities Multitudes of people of all kinds were 

everywhere admitted, without examination and without choice, into 
the body of the clergy Many of these ecclesiastics were con- 
fined to no fixed places or assemblies, had no employment of any kind, 
but sauntered about wherever they pleased, gaining their maintenance 
by imposing upon the ignorant multitude, and sometimes by mean and 
dishonest practices.! The monks, another genus of the same order, of 
whom I have yet much to say, had hitherto lived only for themselves, 
in solitary retreats, without assuming any rank among ecclesiastics. 
They were now gradually distinguished from the populace, became so 
wealthy, though originally professed beggars, and obtained such honour- 
able privileges, that they were now enabled to claim an eminent station 
among the supports and pillars of the Antichristian community .J 
They were now become so celebrated for piety and sanctity that 
vacancies among the higher orders of the hierarchy were often filled 
out of their body ; and the passion, which had long prevailed, of 
building and endowing edifices, in which the monks and the holy 
virgins (another part of the family of the locusts) might serve God, 
in the most commodious manner, was now carried to the most 
extravagant lengths.§ 

* Their pretensions to the priesthood exhibited under the law of Moses, 
were open denials " of the priesthood and law being changed ;" — of " the 
" priesthood of Him who was made not after the law of a carnal commandment, 
but after the power of an endless life" — and of " the word of the oath, which 
consecrated the Son for evermore." 

f Mosheim, vol. II., p. 30. edit., 1790. 

% Epiphanius, Exposit Fidei torn. i. opp., p. 1094. 

§ Norisius, Hist. Pelag. lib. c. iii., p. 272, torn. i. opp. 



OF THE SEALED BOOK. 



177 



Oneirocritics informs us, that to such as need aid, locusts signify 
neither friends nor support, but only words and idle talk respecting 
their affairs ; and to such as are in fear, they indicate impotent threats,* 
The former part of this description is so apposite, that it must strike 
every person. What do the men here alluded to give to their votaries? 
Words, idle talk — " profane babblings, and oppositions of science, 
falsely so called," 1 Tim. vi. 20 — " Great swelling words of vanity, 
promising liberty while they themselves are the servants (or slaves) 
of corruption," 2 Pet. ii. 18, 19. Nor is the latter pavt less descriptive 
of these men, though at first view it may appear otherwise ; for locusts, 
in the strictest sense, mean only talkers about mysteries, and if nothing 
else were coupled with that symbol, would denote their impotence as 
to any power, proper to them, by which » they could punish those who 
might despise their threats. But " unto them was given power as the 
scorpions of the earth have power ;" — a thing not more proper to them 
than the sting of the scorpion to the natural locust. This was what 
the sealed book foretold respecting the king of these locusts — " his 
power shall be mighty, but not by his proper power" — that is, he shall 
have " the power of another given to him ;" and we learn elsewhere, 
Rev. xvii. 17, that the power given to the locusts was that of" the 
ten kings" — and hence their ability to do mischief. 

The power conferred on them, to speak in the idiom of our own 
language, was like that proper to the land-scorpion — a power to injure 
and hurt those whom they chose to attack. When the Egyptians 
wished to represent an equal combat between two adversaries, they 
painted a scorpionf and a crocodile ; for these animals threaten mutual 
annihilation ; but if they meant to point out a victor, they represented 
him as one of these animals — as a crocodile, if he obtained the victory 
speedily, but as a scorpion, if he obtained it slowly.:): In this parti- 
cular, the symbol of the power given to the locusts is very striking : 
they did not acquire their influence in a short time, but by slow degrees 
and persevering industry. They were secretly at work so early as the 
days of the Apostles, but they did not attain, in its fullest extent, the 
dominion for which they struggled, till the imperial head of Daniel's 
fourth empire was destroyed. But then the power of Antichrist 

* Artemidarus, lib. ii. 

f "A land-scorpion," according to Pierus; for the water-scorpion, or a land- 
scorpion covered with water, was the symbol of impotent malice. Cyprian says, 
that neither scorpions nor serpents possess the power to injure, when immersed;, 
in water. 

t Horapolinis, Hieroglyph, lib, ii. cap. 35. 



178 



OF THE SEALED BOOK. 



became tremendous, and the mightiest monarchs were made to feel the 
weight of its dreadful tyranny. 

The hieroglyphic employed to designate the malignity of the power 
conferred on the locusts intimates also the means by which it was 
acquired, and the spirit by which it has been invariably accompanied : 
" the land-scorpion is a particular symbol of treachery and fallacy."* 
Sophocles has this proverb, " The scorpion is constantly on the watch 
under a stone;" and Nicander, in his Theriaci, observes, that the 
scorpion places itself in ambush beneath a stone. Apuleius denotes 
by the scorpion, a man of a sour and morose disposition : " Do you 
know a certain cruel tything man of this city, whom, on account of 
the morosenessof his manners the common people call a scorpion ?" 
And the ancient astrologers maintain, among the aphorisms, that those 
born under the sign of the scorpion are lustful, voluptuous, quarrel- 
some, irascible, and subtle in surprising their adversaries. Naturalists 
also tell us of the scorpion, that of all the class of noxious insects, it 
is the most terrible — its shape is hideous, its size among the insects is 
enormous, and its sting often fatal. No animal in the creation is endued 
with such on irascible nature : — when taken and put into a place of 
security, it exerts all its rage against the sides of the glass vessel that 
contains it ; it attempts to sting a stick which is brought near it, and 
attacks a mouse or a frog without any provocation. The vindictive 
spirit of this animal is equally dangerous to its own species, on being 
incommoded in theteast degree. Mapertuis put about one hundred 
of them into the same glass, and they scarce came into contact, when 
they began to exert all their rage in mutual destruction: — universal 
carnage followed, without distinction of age or sex, and in a few days 
there remained only fourteen, which had destroyed and devoured all 
the rest. 

Such is the character which this symbol marks out as proper to the 
men signified by the locusts, and such, in fact, has their character 
been. They obtained their power by crafty artifices — unrighteous 
frauds, and false miracles, — " speaking lies in hypocrisy," 1 Tim. iv. 2. 
Even while Antichrist was in his non-age, it was held as a maxim 
among " the sacred orders" that " it was an act of virtue to deceive 
and lie, when by that means the interest of the church might be 
promoted ;" and long before the end of the fifth century this diabo- 
lical axiom was almost universally adopted by the whole gryllous 



* Pierus, lib. xvi. cap. xv. 



OF THE SEALED BOOK. J 79 

family. That a proposition so iniquitous should ever have been main- 
tained, would be incredible, did it rest on the testimony of their 
adversaries, but it is avowed, without disguise, in the writings of 
the most orthodox Divines; and what is more singular, its pro- 
priety was questioned by none but heretics. Moshiem says* — " We 
would willingly except from this charge Ambrose and Hilary, Augustin, 
Gregory Nazianzen, and Jerome ; but truth, which is more respectable 
than these venerable fathers, obliges us to involve them in the general 
accusation. 5 ' It was now also held by the whole phalanx, that i( re- 
ligious errors, when maintained and adhered to after proper admonition, 
ought to be punished with civil penalties and corporal tortures." This 
maxim, which was acted upon to its utmost latitude, after the pit of 
the abyss was opened, and the locusts were let loose against the earth, 
was introduced with the prosperous times which Constantine's acces- 
sion to the empire brought to churchmen : and what is singular, eccle- 
siastics, true to the natural character of the insect by which their 
power is symbolized, attacked their own family, destroying one another 
with the most fervent zeal. It was enforced by several examples 
during the contest that arose with the Priseillanists and Donatists, 
confirmed and established by the authority of Augustin, and thus trans- 
mitted to the following ages. 

Having ascertained who are the men symbolized by locusts pos- 
sessing power similar to that of the land scorpion, I shall, in the next 
Section, proceed to detail some particulars recorded in this prophecy 
respecting the exercise of that power. 

Section IV. — Of the Command given to the Locusts. 

rt It was commanded them that they should not hurt the grass of 
the earth, nor any green thing, nor any tree ; but only those men who 
have not the seal of God in their foreheads. And to them it was given 
that they should not kill them, but that they should be tormented five 
months, and their torment (to be) as the torment of a scorpion when 
he striketh a man." Rev. ix. 4, 5. 

That symbolical and not natural locusts are intended in the prophecy, 
is here declared in positive terms, for they are not to hurt vegetables, 
the natural food of locusts, but men ; and here we are precluded from 
considering grass and trees as symbols, because that to which they 

' Maclain's Translation, vol. i. p. 382. Edit. 1790- 



180 



OF THE SEALED BOOK. 



are put in antithesis, is not a symbol, but men— « those men who 
have not the seal of God in their foreheads." Here is a direct allusion to 
the sealing of the 144,000 narrated in the seventh chapter, and which, 
from its being introduced before the sounding of the trumpets, seems 
to have been intended as an intimation that the faithful followers of the 
Lamb, who " are sealed unto the day of redemption," Eph. i. 13, 
iv. 30, should be preserved by his power from being carried away in 
the general apostacy. The declaration in the passage before us was 
a further warning to those " sealed with the Holy Spirit of promise," 
not to be intimidated by the threats, nor led away by the " high 
swelling words and promises of felicity," 2 Pet. ii. 19, which the 
false teachers were to dispense to their followers — to the men not 
sealed ; since to the very persons who should reverence them and 
submit to their authority, they should prove a snare, a curse, and a 
torment. " They have no rest day nor night, who worship the beast 
and his image." 

This trumpet is silent respecting the hatred, enmity, and persecution, 
which the locusts were to manifest towards the followers of " the rider 
on the white horse," because that had been before fully declared — 
and because this trumpet is a declaration of Woe, not to these, but to 
the locusts, or rather to their supporters, " the men who have not the 
seal of God." One thing deserves particular notice: " to the locusts 
it was given that they should not kill them, but torment them" — 
not that they should not procure the death of thousands of thou- 
sands ; but they were to be the instigators to murder, not the 
executioners ; the honour of killing was to remain with the secular 
power ; and has not this been uniformly the practice of the men 
symbol izeil by the locusts, — to traduce and vilify all who differed 
from them in religious sentiments ; to convert opinions into crimes ; to 
torment man with the subtleties of their il dark sentences," and idle 
logomachies, and then to employ the arm of the civil power to fine, 
imprison, banish, torture, and extirpate, all who dared to question the 
propriety of any of their dogmas ? Was their vindictive malice 
exercised only against the simple followers of the Lamb? No : locusts 
warred with locusts — different parties of them attacking each other, 
and with the most fervent zeal, devoting their respective adversaries 
to eternal perdition ! Had their vengeance been confined to anathe- 
mas, the evil would soon have ceased, or at best their malice would 
have been impotent, for, " the curse causeless shall not come ;" Prov. 
xxvi. 2, but the folly and wickedness of the ruling powers gave an 



OF THE SEALED LOOK. 181 

importance and consequence to their contemptible wrangles, which 
filled every kingdom* with misery and w r oe, and deluged the world 
with blood. 

It was foretold in the sealed book, that the king (that is, the 

* Particular proofs of the power of the locusts seemed here unuecessaiy, but 
it may not be amiss to note a few examples of the prevalence of their spirit 
among the reformers, who, "acting probably upon those laws which punished ido- 
latry and sabbath-breaking with death, thought that the civil magistrate should 
punish all those who disobeyed the sentences and censures of the church, on 
this principle, that if rebellion against human laws deserved punishment, rebel- 
lion against the Divine law deserved it more. This proceeded from an idea that 
they were, like the pope, whom they opposed, infallible ; that they, in their 
collective capacity, or as a corporate body, represented the head of the church, 
and held his delegate power, to expound and enforce his laws; for they claimed, 
as a spiritual body, a kind of supremacy, and a right to direct the movements of 
the temporal power, for the advancement of knowledge and piety. 

" Agreeably to this mode of thinking, an act was passed, in the third par- 
liament of James VI., 1572, c. 53, ordaining all excommunicated persons to 
satisfy the sentence pronounced agaiust them by the church, reconcile themselves 
with it, and submit to the discipline thereof, under the pain of rebellion. 
If they disobeyed the charge of the Lords of Council and Session to that effect, 
in the manner prescribed in the act, they were put to the horn, and letters of 
caption might be issued against them. 

" By another act passed in the same reign, fifteen years after, excommuni- 
cated persons, unless within forty days they were reconciled to the church, 
were, after the fashion of the synagogue, excluded from the public service, that 
is, from the means of reformation. If they attempted to attend, they were 
obliged to remove by the order of the minister. If they made any resistance, 
they were delivered to the civil power, which was bound to commit them 
to prison, till they found bail to be reconciled with the church, and make 
amends for their offence, at the will of the minister. In short, in case of 
obstinacy, their moveables became escheat to the king, and they were punish- 
able in their persons at his Highness's will and pleasure. 

" Thus stood the law of cursing, during presbytery in 1587, a relic certainly 
of the old lady. During prelacy, these penalties were increased ; for James, 
or his ministers, were determined to command the souls and bodies of all his 
subjects. By positive statute, (1609, c. 3 & 4,) no person excommunicated for 
non-conformity, that is no papist or presbyterian, could possess any lands 
or heritage holden of the crown. He could not be received as a vassal by char- 
ters of resignation or confirmation, under the great seal, nor be entered heir, 
while under the ban of the church. 

"And farther, by acts 25th, 1661, and 23d, 1663, the person excommuni- 
cated might be proceeded against, as in times of popery, if he continued forty 
days under sentence of excommunication, that is, he might be put in prison, 
or if he absconded, his property, moveable and immoveable, might be attached, 
to satisfy the party at whose instance he was cursed." — Dr. Irvine's Inquiry 
into the Discipline of the Church of Scotland. 

The spirit under which the above laws were framed appears to have failed 
in its influence when the " Toleration Act of Queen Anne" was passed, for it 
expressly declares, " that no civil forfeiture or disability shall be incurred by 
reason of any excommunication or prosecution, in order to excommunication 
by the church judicatures of Scotland: and all civil magistrates are expressly 
prohibited and discharged to force or compel any person or persons to appear 
when summoned, or to give obedience to any such sentence when pronounced, 
any law or custom to the contrary, notwithstanding," But even this act is a 
proof of the power which it restrained. 



182 OF THE SEALED BOOK. 

kingdom) of the locusts shfuld " destroy wonderfully, but not by hi* 
own power" — but the meaning of this was sealed, nor would it have 
been easy to conceive, before tht event happened, how the thing 
could possibly take place, had it not been declared in the Revelation, 
that the kings themselves would gi\e their power to these men, to 
enable them in this manner to torment mankind. How cou'd it 
have been thought possible that potentates should ever become so 
blind to dieir own interest as to waste the strength of their states, and 
do every thing in their power to dry up their own resources, by 
wars carried on against their own subjects, for mere opinions? — 
Reason revolts at the idea — humanity shudJers at the recital of the 
miseries that were thus for ages entailed upon mankind ; and revelation 
tells us that this could never have happened but for " the smoke and 
darknes* which came with these locusts from the pit of the abyss." 

I shall not now detain the reader with a particular recital of the 
manner in which they endenvoured to avoid the odium cf these 
murders !jy making the ruling powers their instruments of slaughter, 
as this is more largely tsisted on in a part of this prophecy not yet 
before us; but we must not pass over a striking circumstance, which 
accompanied the torment of the locusts, and which, in fact, was a prin- 
cipal part of the torture they inflicted: — 

" In those days shall men seek death and shall not find it, and shall 
desire to die, and death shall flee from them." 

How can this be reconciled with what has been already advanced 
respecting the murders perpetrated by ihe piocurement of the 
locusts? Let the reader keep this fact constantly in memory — that 
the locusts are a body, a kingdom, represented in another part of 
this prophecy, Rev. xiii. 11, by a " beast rising out of the earth,'' 
because it was established by " the kings of the earth ;" and yet said, 
in another p!av ?, Rev. xvii. 8., " to ascend out of the pit of the abyss," 
because ihence came that darkness which enabled its principal 
ers, the locusts, to establish their empire. Now, as an animal 
possessing life has living members, or, in other words, as every in 
vidual member of a living creature partakes of the life that animates 
the whole body, so this politico-religious body has a life proper to 
itself, in which all its members participate ; and its rulers estimate its 
health, vigour, and prosperity, by its increase — by the number, not 
the quality, of its adherents. 

By the laws of Christ, every rotten member must be " cut off" 
from his church, even if the operation should be painful to the feelings 



OF THE SEALED BOOK. 183 

of the other members, like cutting off a right arm, or plucking out 
a right eye," Matt, xviii., 8. Gal. v. 12,— Ekkopt, the word 
employed in such passages, means to separate from the source of 
life, as to cut off a branch of a tree n\»m its parent stock. The 
member so put away ceases to perform any of the functions in the 
body, that is, he is dead as to the body to which he formerly 
belonged: and not only so — he is exposed to eternal death, should 
this discipline fail in producing the effect intended, namely, repent- 
ance and reformation, that the person may be restored to the body ; 
— for a separated branch may " again be grafted into its own tree." 
Rom. xi. 24. 

While the laws of Christ continued to be regarded, the fear of 
being thus separated and ceasing to have life, as members of his body, 
had a powerful effect in producing circumspection and a diligent zeal 
in performing the different Christian duties. — Even after the " root of 
bitterness," Heb. xii. 15, alluded to under the Third Trumpet, had 
sprung up in the churches, when, in truth, the real disciples ought 
to have separated themselves from them, and formed a new fellow- 
ship, to observe the laws of their Master, — such was the dread of 
being exposed to this death, that even pious men were induced to 
submit to ihe various abuses and new practices that were gradually 
introduced, bearing with every encroachment, lest they should destroy 
'* the unity of Christ's body.*" I shall not here repeat what has 
already been advanced, in treating of the Third Tiumpet, but content 
myself w ; th observing, that this became a powerful engine* in the 
hands of " the locusts and their king," to compel men to submit to 
their authority and extortions, till at length the evils with which it 
was accompanied became such a torment, that many men, had 
it been in their power, would willingly have shaken off the yoke, 
regardless of the anathemas of the tyiants by whom they were 
oppressed: — they sought death— they desired 'that they might not 
be considered members of the body, but they could not obtain this 
favour: they desired to die — attempted to separate themselves 



* It is not a little singular that churchmen should have had the address to 
persuade mankind that the}' had a power to consign them to reprobation, 
should they refuse to submit to " their authority." The denouncing of excom- 
munication against separatists is a singular absurdity, and implies a greater 
miracle than any of all the well attested wonders that have been performed by 
ecclesiastics. It is cutting off from a body that which is already separated 
from it, — it is turning a man out of a house win n 1.. has li'nnself left it volun- 
tarily, and sworn he will never enter it again. 



1S4* OF THE SEALED BOOK, 

" but death fled from them : — for the locusts had power given to 
them:" — the secular arm at their back to compel men to continue 
members of their community, and to submit to their authority, on pain 
of the most dreadful punishments that diabolical ingenuity could 
invent and inflict. Nor were the men symbolized by the locusts ever 
troubled with any of the common compunctions of humanity. While 
massacre and carnage were dispensed in every quarter by their infernal 
policy, with the most shameless effrontery, they affected to lament the 
depravity and obstinacy which thus brought down the vengeance of the 
civil power on their devoted victims: for, though "to them it was 
given thaf they should not themselves be the butchers, nevertheless 
they had power to cause that as many as would not worship the Image 
of the Beast, (that is, the kingdom of the locusts,) should be killed," 
(Rev. xiii. 15) by the secular arm. 

It requires no sagacity to discover the motive that induced the 
locusts to be thus solicitous that men should be compelled to live 
as members of their kingdom. They had, before this period, assumed 
to themselves the right of collecting tithes from their flocks, and were 
in the receipt of constant and liberal donations from their blind 
followers. They lived and fared sumptuously, wallowing in every 
luxury, and vieing with the princes of the earth in the splendour of 
their establishments. " Without a flock, they could not eat of the 
milk ;" and as they u took the charge for filthy lucre," in direct oppo- 
sition to the injunction of the Apostle, 1 Pet. v. 2, nothing could be 
more natural than that they should be concerned about the number of 
their contributors. 

Nor will it appear strange, if we consider of what kind of charac- 
ters the greater bulk of professing Christians were composed, when 
whole nations were compelled by law to profess the faith, and coerced 
by punishment to submit to their spiritual rulers, that a great majority 
should have acquiesced in the will of their masters. So grievous was 
the plague and torment with which the rapacious rule of these 
"dealers in mysteries" was accompanied, that multitudes, regardless 
of the punishments denounced in a future state against the con- 
temners of the sacred orders, would have braved that danger, 
could they have thus avoided the present evils ; but they were reduced 
to a very different alternative — submission, or loss of wordly substance,, 
with corporal punishment. It is easy to be seen which of these 
would be preferred by " the men who had not the seal of God in their 
foreheads." They chose rather to be reputed " alive while spiritually 



OF THE Sl'ALED BOOK. 185 

dead," Rev. iii. 1, than suffer the loss of all things for Christ, Phil. iii» 
8. This very fact was predicted in the " Sealed Book" — " Such 
as do wickedly against the covenant shall he cause to dissemble;" 
Dan. xi. 32, making them to submit, hypocritically, to his authority, 
to avoid what was in their estimation a greater evil. 

The torment which men were thus made to endure was not light 
or trivial — it was " as the torment of a scorpion when he strike th a 
man," that is, severe, of long continuance, unremitting, and often 
mortal. For an illustration of this, we need only recollect the unceas- 
ing wrangles and bloody contests in which the locusts involved their 
followers — the different contenders for spiritual rule, employing, as 
they chanced to gain the ear of the civil magistrate, the arms and 
terrors of the state to extirpate their rivals ; and each in their turn hav- 
ing " the same measure meted to them which they had measured to 
others." 

For five months these locusts were to be tormentors of mankind in 
matters connected with religion : not that their torment was then to 
cease, for we know that they were to have power to carry on the same 
tormenting system for 1260 prophetic years ; but at the expiration of 
five months, that is, five times thirty days, or 150 years, their mono- 
poly of the torture was to be invaded by another ; of which hereafter. 

Section V. — Description of the Locusts. 

" The resemblance of the locusts (were) like horses prepared for 
battle ; and for their heads (there were) as crowns of gold j and their 
faces (were) as faces of men ; and they had hair as hair of women ; 
and their teeth were as of lions," Rev. ix. 7, 8. 

In the common version we read " the shapes of the locusts were 
like horses, &c," but homoioma signifies similitude, resemblance, like- 
ness, in any respect whatever. In this place it cannot mean shape, 
for in that case the creaiures spoken of would be horses : besides, how 
can they be like horses in shape, when they have " faces as faces of 
men ?" Nor could they have any other kind of faces, since, as we 
have already seen, men, real men, are symbolized by the locusts. 
The resemblance here mentioned must therefore be in some other 
quality or attribute than that of shape. 

The horse, in hieroglyphical language, has significations varying 
according to the appendages or accompaniments with which he is 

Y 



186 OF THE SEALED BOOK. 

introduced.* Among others, he symbolizes "immoderate violence? 
war, conquest, dominion ;"f and here we are prevented, by the words 
employed, from giving any other sense to this symbol ; for the horses 
to which the locusts are resembled are " horses prepared for battle."^: 
The personages who make their appearance on the opening of the 
four first seals are all mounted on horses — they are all warriors, though 
one of them only obtains the ultim ife victory, namely, the rider on 
the white horse — white being the emblem of justice (or righteousness), 
prosperity, and triumph. But the rider on the black horse, the repre- 
sentative of the same men that are here symbolized by locusts, is there 
pourtrayed not merely as a warrior, but by the "pair of balances,"§ as a 
merchant — an unjust merchant, like all who accompany or second their 
commercial projects with war ; and, under this fifth trumpet, the same 
persons have also a double character assigned to them. By locusts, 
they are, as we have seen, symbolized as men in holy orders : — by 
horses — war-horses, they are represented as bent on conquest; for 
though " it was given to them that they," themselves, "should not kill," 
but have that office performed for them by the secular power, they 
were not the less active in their murderous exertions in quest of spoil, 
victory, and dominion. 

These locusts had "for their heads as it were crowns of gold."|[ 
In the common version we read " on their heads as it were crowns 
like gold :" but epi, with an accusative, not only may, but generally 
ought to be rendered for, and the sense requires that it should be so 
translated in this place ; and for the common reading " hos stephanoi 
homoioi chryso" (as it were crowns like gold), the MSS. in the pro- 
portion of 25 to 3, read, " hos stephanoi chrysoi? " as crowns of 



* A bridled horse, for instance, represents passions under restraint ;— and the 
Apostle James seems to refer to this, iii. 2, 3. 

f Pierus, lib. iv.— See also Lancaster's Symbolical Dictionary, and Daubuz, 
p. 258—261, and 878. 

X Does not the resemblance of the locusts to " horses prepared for battle," 
strikingly point to their pride, and vain confidence ? Job xxxix. 19 — 25 ; 
Psa. xxxiii! 17, &c. 

§ If, with Woodhouse (and some preceding authors), we render zugos by a 
yoke, which is the proper and primary sense of the word, in place of " a pair of 
balances," it will equally well describe the men intended: they are tyrants, hard 
taskmasters — a part of their merchandise is the bodies and souls of men, Rev. 

jl I here followed Griesbach's edition of the Greek text. The editors of the 
common text possessed but few MSS. of the Apocalypse. Erasmus had but 
one', Stephens only two; and it does not appear that Beza had the means of 
consulting more.— See JVTichaeliss Introduction to the New Testament, c. xii. §i. 






OS 1 THE SEALED BdOE. 187 

'gold," or " as it were crowns of gold."* By a trope common to all 
languages, crowns are here put for those who wear them ; and the 
sense is simply this: the heads, leaders, sovereigns, of the locusts, are 
men wearing crowns ; that is, kings. But i6 the crowns of gold" are 
here deteriorated by the word hos (as it were) being prefixed to them, 
a circumstance which must not be overlooked. That some sort of 
diminution of the royal prerogative is intended is obvious, and from 
this circumstance some might be inclined to consider the expression as 
signifying something short of royalty, namely coronets, namely those of 
the sacred orders — mitres. But we are precluded from applying the 
word crowns to anything short of regal power, not only by the known 
hieroglyphical signification of the term,f but by another circumstance, 
which ought to have great weight in settling the meaning of the Seals 
and Trumpets. In the next chapter of this prophecy, John is made to 
eat the book that has been opened, that is, to study and comprehend 
its meaning, and for this end — that he might be enabled to prophecy. 
His prophecies then relate to the same subjects as the book ; but we 
do not find in them a reference to any other crowns but those that are 
regal : — of these, indeed, we find frequent mention, and we are plainly 
enough informed that it was by their means that the locusts were 
enabled to become such torments to mankind — " they gave their power 
and strength to the beast." They became the property of the locusts— 
their heads: — ruling only for their benefit — sacrificing the best interests 
of every other class in the community to the aggrandisement of the 
hierarchy. This fact removes every difficulty from the words now 
under consideration, which are a plain prediction that these locusts 
would not only be protected by crowned heads, but encroach so much 
en the royal prerogative, as to leave to the kings, by whose sufferance 
they existed, only the form and semblance of royalty — only that por- 
tion of power which, under their guidance and direction, might be best 
adapted to promote the ambitious and domineering pretensions of the 



* A learned correspondent accounts for the corruption that has here crept 
into the common text in a very natural manner: — "A Greek reader at an early 
period starting the question, What can ' hos stephanoi chrysoV mean, as crowns 
of gold? wrote upon his margin, or interlined the answer, ' homoioi chryso* 
crowns like to gold. This to a Greek ear, would explain the hos in a moment. 
This glossima, as in thousands of instances in the classics, crept into the text, 
and the vulgar reading is a clumsy tautology, arising from a combination of the 
text and the glossima. — R. 

f Among the Eomans, as also among the Egyptians, a diadem symbolized. 
regal power. — Pierus, lib. xiii. c. 18. 



188 



OF THE SEALED BOOK. 



sacerdotal orders.* When they employ them as their satellites and 
executioners, then, indeed, they extolled their power, anathematizing 
all who presumed even to murmur against lawless oppression : — but 
if these puppet kings dared at any time to attempt to shake off the 
fetters imposed upon them by their spiritual rulers, or, listening to the 
dictates of conscience, hesitated in any instance to perpetrate the most 
flagitious acts of wickedness, for the good of the church, they were 
then taught in whose hands that power was actually lodged, of which 
they were nominally the possessors ! 

These degraders of royalty " had faces as faces of men :" that is, 

though symbolized by locusts (to designate their profession) they are 

in truth men. The word men, employed as a general term, would 

also include the female locusts ; but we are not left merely to infer 

their connection with the family: — "the locusts had hair as hair of 

women" — they had orders among them different from those who were 

shaven : witness the myriads of nuns who, in direct opposition to the 

injunction of Paul, 1 Tim. v. 24, were enjoined tolead a life of 

celibacy. But the sacred orders being symbolized — not directly 

described as nten — the human " faces and hair" attributed to them 

must not be taken merely in a literal sense : they respect principally 

the assumed character of the locusts: their imposing aspect; the 

semblance of manly virtue and dignit}-, and the feigned modesty with 

which their most nefarious proceedings were to be veiled. That their 

claims to virtue and humanity are all dissimulation is intimated by a 

phraseology similar to that employed in the preceding clause : it is not 

said they had K faces of men," but that " their faces were" as " faces 

of men — and they had hair" as "hair of women" — assumed characters 

which no more belong to them than the human face and hair belong 

to natural locusts. 

This part of the description of the locusts agrees exactly with what 
was predicted in the " Sealed Book " (Daniel) respecting the " little 
horn." He was to have something of human features: — "in this 
horn were eyes" like " the eyes of a man ;" he was a " seer," 
sagacious, and endued with foresight ; he had also " a mouth — a speak- 

* The locusts ruled the real crowned heads as if the gowns had been their 
own, and verified in their conduct and appearance the words of the Preacher : — 
■'There is an evil which I have seen under the sun, as an error which pro- 
ceeded frem the ruler: folly is set in great dignity, and the rich sit in low place. 
I hare seen servants upon horses, and princes walking as servants upon the 
^rtb," Series, x. 5, 6, 7. 



OF THE SEALED BOOK. 189 

ing," that is, " a human mouth ;— a mouth speaking great things," Dan. 
vii. 8. How does he employ this mouth? In uttering dark sentences 
viii. 23, flatteries, xi. 34, and " marvellous things against the 
God of gods," ver. 36. — From this it appears that the assumed 
modesty of the locusts, symbolized " by hair as the hair of women," 
(their hair is given them as a veil, 1 Cor. xi. 15,) is foreign to their 
true character — a veil assumed to hide and disguise the spirit that 
actuates them in all their proceedings ; for in reality they have a " fierce 
countenance," (or, as the words might be rendered, " an impudent 
countenance" — that species of impudence which belongs to a harlot, 
as the word in the original imports) " and teeth as of lions — devouring 
the earth — destroying the mighty," (i. e. kings, three of whom they 
swallowed up,) and the holy people. Dan. viii. 24. 

" And they had breastplates as breastplates of iron ; and the sound 
of their wings as the sound of chariots with many horses running to 
battle." Rev. ix. 9. 

The locusts, defended as with breastplates of iron, are qualified, 
during the period of their power, to repel every attack made upon 
their body. They had the power of the kings for their protection, as 
has been already noticed — the iron hand of injustice lifted up in their 
favour, under the violated name of law : nor were they restrained 
within any kind of limits — they had wings,* the marauding power 
of their " heads," to transport and extend their empire to every clime 
subjected to the dominion of the fourth beast ;f which under its 
*'ten crowned horns," the "heads of the locusts," still continues to 
&i devour the whole earth, and tread it down and break it in pieces." 
Dan. vii. 23. Nor was the extension of their sovereignty a casual 
result of the conquests effected by " their heads " over those parts 
only of the earth, which, strictly speaking, never constituted a part 
of the proper body of Daniel's (ourth beast; but, instigated by the 

* The men signified by "locusts" held themselves out to be " ambassadors 
of good tidings," but how different is the representation of them, their embassy, 
and retinue, which is given by *' the sound of their wings as the sound of 
chariots with many horses running to battle I" 

f One instance shall suffice at present, out of thousands that might be 
produced. In the true spirit of barbarian zeal, the Spaniards, who accom- 
plished the conquest of the New World by the slaughter of more than ten 
millions of the human species, forced multitudes of their wretched captives 
into the water; and, after baptizing them, immediately cut their throats, to 
prevent their apostatizing from the faith. Some of these pious disciples of the 
locusts, in virtue of a solemn vow, hanged or burnt thirteen human beings 
every morning, in honour of Christ and the twelve Apostles! — See Edward's 
History of the West Indies. 



190 OF THE SEALED BOOK. 

locusts, the heads themselves were so blinded with the commoi! 
darkness as frequently to attack each other with the whole strength of 
their respective kingdoms for no earthly object whatever, hut to rivet 
more closely on their own necks the chains which these infernal 
agents had forged for them and their people. Look at history — can a 
single war be produced that has taken place in Europe since the 
epoch of that darkness which gave power to the locusts, which 
had not its origin in the machinations of this body — or in which they 
or their heads did not contrive to introduce the name of that religion 
which preaches only Peace 1 

The evils proclaimed by the preceding Trumpets had some limits 
— the third part of the creatures and ships in the sea — the third 
part of the sun and moon ; but the plague of the locusts has no 
boundary — wherever they appear they carry their pestilence With 
them, and " torment those men who have not the seal of God in 
their foreheads." " By reason of these false teachers, who have 
many followers, the way of truth came to be evil spoken of." 2 Pet. 
ii. 2. While they ha 1 power, in the height of their prosperity, 
defended by their iro.. breastplates, 4 o fine, imprison, and inflict 
corporal punishment on all who presumed to refuse submission to their 
will, none dared to testify openly against them but those only who 
were " sealed by God," and who, in consequence, often sealed their 
testimony with their blood. Deterred by the punishments that awaited 
such a crime, those who groaned under the iron yoke of these 
tyrants, and yet could not endanger themselves by an open resistance, 
could not but feel, and as far as safety would permit, complain of the 
evils which they were made to endure. But those who inflicted them 
were " Ministers of the Christian religion " (so they blasphemously 
called anil still continue to call themselves); is it to be wondered, 
then, that the deluded multitude, " the men not sealed," whose ears 
have not been opened to hear the truth proclaimed by the faithful 
and true witness, should identify these men with Christianity, and in 
consequence " speak evil of those things which they know not V* 
Jude 10. 

It could not be otherwise. They knew nothing of Christianity ; 
for Antichrist never did, nor ever will teach it. But, ignorant as 
they were, they knew by " the work of the la..- written in their heart," 
Rom. ii. 15, that the practices of these tormentors of mankind could 
not possibly be warranted by any dispensation issuing from infinite 
wisdom and goodness. Can we be surprised, then, to find, that as 



OP THE SEALED BOOK. 191 

the influence of the locusts declined, as they lost their power to 
torment that class whom u they would not suffer to die," but " com- 
pelled to live in their communion," that very class of men should at 
length become loud in their clamours, and, in proportion to the safety 
with which they might speak out, be active in proclaiming the true 
character of ecclesiasti cs 1 

Any cord, however strong, when loaded to the utmost that it 
can bear, will break, if only a feather be added to the weight. 
The u sacred orders," arrogant, presumptuous, and infatuated by the 
impunity with which they had not only trampled upon the people, 
but hurled kings from their thrones, dared, even after their real cha- 
racter began to be known, to maintain the struggle with the civil 
power. Was this to be endured by the great men of the earth, after 
knowledge had made such progress as to shew them that the claims 
of the locusts could not rest on divine authority — that the whole body 
was a creature of their own forming — that they themselves were " the 
heads" of this creature? Impossible. In their hearts they began to 
hate this beast of their own creation ; nay. " it was put into their 
hearts to hate it" (Rev. xvii. 16) ; but tile difficulty was, how to 
destroy it, without involving themselves in the same ruin, for in the 
darkness that gave birth to the lceusts, the civil and gryllous institutions 
were so entwined and interwoven as to become " bone of one bone, 
and flesh of one flesh." No way appeared left to wrest from them 
their usurped power, and lodge it where it should always have remained, 
but gradually to lessen their importance, by allowing and encouraging 
men to expose the arrogance and wickedness of their groundless claims 
and pretensions. Hence the favour shown in many countries to the 
men who took the lead in that " revolution," commonly known by the 
name of the " Reformation ; and hence the impunity with which others 
were permitted to disseminate writings, the apparent tendency of 
which was to undermine the Christian religion, and bring it into 
contempt, but which generally had for their real object the subversion 
of the power of the hierarchy. 

On this subject I shall not insist at present, as I must hereafter go 
more into detail respecting the predicted destruction of the locusts ; for 
power is given to them for only a limited period of time. We learn 
from the prophecies delivered by John, after he eat the open book ? 
that " the power of the locusts," and that of " their heads" have one 
and the same duration : but in the Fifth Trumpet we have two precipe 



192 OF THE SEALED BOOK. 

portions of that time mentioned — " five months" and " five months," 
which must not be passed over without particular notice. Of which 
in my next.* 

* This, as far as the Editor has been able to learn, was the last of these 
Dissertations that was given to the public, It appeared in January, 1810. 
However valuable these may be deemed, not only for the able manner in which 
the subjects professed to be treated of are discussed, but for the light they 
throw upon the subsequent parts of the prophecy, the reading of them will 
doubtless multiply the wishes they excited in the Editor and others, that the 
Author had completed what he proprsed, and published the whole in a con- 
nected form. And here it may not be improper to conclude with the plan 
which the Author laid down for himself in the end of his introduction, (al- 
though its insertion was deferred in the proper place, page 4,) that such readers 
as have not seen the original papers may understand what was his design, 
particularly as he has made various references to farther discussion under parts, 
of the prophecy beyond those investigated in these pages. It was this : 

" The order I propose to follow, in the observations which I have to offer on 
the Prophecies, will be, 

I. To enquire what Sealed Book it was, which John saw opened by the 
Lion of the Tribe of Judah, and the nature of its contents, as declared 
by the removal of its ' Seven Seals,' and the sounding of the ' Seven Trumpets ;' 
and here I hope to prove that the sealed book was that of the Prophet Daniel, 
and that it is now an ' Open Book.' 

II. To examine the book that has thus been opened, (viz. Daniel,) and show 
how exactly its predictions have been verified. 

TTT . To explain the prophecies delivered by John, in consequence of his 
1 eatino- the book,' by the command of the Angel, after it was opened — pro- 
phecies which he was commanded to prophecy 'against many people, and 
nations, and tongues and kings.' 

In the course of this investigation, I humbly hope, 

1. To prove in the most plain and intelligible style, to the satisfaction of the 
unprejudiced, that all the leading periods of time, in which the wonderful 
events predicted by Daniel and John were to take place, are given in the 
books themselves; and that, therefore, the events must be found and ascertained 
by the dates, and not the dates by events assumed as the fulfilment of these 
predictions, which is an absolute inversion of the natural order of things. 

2. To point out, and in many instances with considerable precision, those events 
which actually were an accomplishment of these prophecies ; — and, 

3. To ascertain, from the dates and the signs of the times, the period to 
which we are now arrived." 



J. C. BECKET, PRINTER, MONTREAL. 



ERRATA. 

Page 4. Chap. I.— 9th and 10th line from bottom, should be as 
follows — " use of by the other prophets, (to whose word we are 
exhorted to take heed, as unto a light shining in a dark place.") 

Page 6. Line 7th from bottom, after the word " candlesticks" 
should be added, " and in the midst of the seven candlesticks." 

Page 77. 3d line above foot-note, instead of c ' rhe vety." read 
" the very." 

Page 126. 2d line from bottom, for " it is a subject," &c, read, 
" is it a subject," &c. 



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